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3  1 822 noo  I       '''I 'ill' III 


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if 

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i 


TRj3  LIFE 


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OUE  LORD  AND  SAVIOUR 

JESUS    CHRIS  T: 


FROM  HIS  TAKING  UPON  HIMSELF  OUR  NATURE, 

TO   HIS 

CRUCIFIXION,  RESURRECTION  AND  ASCENSION, 

TOGETHER    WITH    THE 

LIVES,   TRANSACTIONS,  AND   SUFFERINGS 

OF    HIS   HOLT 

EVANGELISTS,  APOSTLES,  AND  OTHER  PRIMITIVE  MARTYRS. 

TO   WHICH   IS  ADDED  A 

HISTORY  OF  THE  JEWS. 


BY  REV.  JOHN  FLEETWOOD,  D.  D. 


3m  these  are  written,  that  ye  might  believe  that  ] aia  it  the  Christ,  the  Son  of  GoU ;  and  that 
jre  mig ht  hare  life  through  hia  name."    John  xx.  31. 


ILLUSTRATED    WITH    ENGRAVINGS. 


BOSTON: 
DAYTON   AND   WENT/WORTH, 

86   WASHINGTON   STREET. 
1855. 


Entered,  according  to  Act  of  Congress,  in  the  year,  1847,  by 

CASE,  TIFFANY  &  Co. 
In  the  Clerk's  Office  of  the  District  Court  of  Connecticut. 


PREFACE. 


THE  first  and  greatest  object  that  should  most  materially  engage  the 
attention  of  mankind,  is  the  pursuit  of  that  knowledge  which  tends  to 
promote  their  welfare  while  on  this  transitory  stage  of  life,  and  their 
eternal  happiness  in  that  which  is  to  come.  No  measures  whatever 
can  be  taken  to  effect  this,  but  the  most  earnest  endeavors  to  make 
themselves  perfectly  acquainted  with,  and  strictly  to  follow  the  exam- 
ple of  our  blessed  Redeemer,  the  great  Captain  of  our  sufferings  — 
the  preserver  of  our  souls  from  death  to  life  everlasting  —  the  grand 
pattern  of  sanctity,  humility,  meekness,  and  charity  —  the  King  of 
glory  —  the  guiding  star  to  righteousness  —  and  who,  as  himself  ex- 
presses it,  is  "  the  Way,  the  Truth,  and  the  Life." 

As,  therefore,  in  our  blessed  Redeemer  only,  rests  the  whole  oi 
our  eternal  salvation,  let  Him  only  engross  our  most  serious  attention ; 
and  yet  the  examples  of  his  holy  Apostles,  who  have  sealed  their 
faith  with  their,  blood,  inspire  us  with  resolution  to  make  us  emulous 
to  be  accounted  voluntary  servants  of  Christ,  who  condescended  to 
suffer  an  ignominious  and  painful  death,  to  clear  us  from  our  sins,  and 
the  punishment  due  to  our  manifold  offences. 

In  seriously  perusing  the  life  and  transactions  of  the  great  Re- 
deemer of  mankind,  we  shall  there  find  those  balmy  sweets,  those 
solid  comforts,  which,  if  properly  attended  to  will  promote  our  felicity 
here,  and  secure  to  us  eternal  happiness  hereafter.     If  we  endeavor 
to  pursue  the  divine  system  laid  down  by  our  blessed  Saviour,  there 
is  no  reason  to  doubt  but  our  obedience  will  be  crowned  with  that  re 
ward  which  he  had  been  pleased  to  promise  to  all  those  who  imitate 
his  glorious  example.     Our  blessed  Lord  himself  tells  us,  that  if  we 
are  poor  in  spirit,  we  shall  gain  the  kingdom  of  heaven  ;  if  we  mourn 
here,  we  shall  be  comforted ;  if  we  hunger  and  thirst  after  right 
eousness  we  shall  be  filled.     It  is  from  these  assurances  that  St 
Augustine  says,  "  the  happiness  of  this  life  consists  in  the  Holy 


IV  PREFACE. 

Ghost,  without  which  we  cannot  come  to  the  knowledge  of  God." 
All  true  knowledge,  virtue  and  perfection,  that  a  Christian  can  desire 
or  attain  to,  are  contained  in  the  doctrines  and  transactions  of  our 
glorious  Redeemer ;  who  teaches  us  that  righteousness  and  holiness 
consists  in  the  inward  purity  and  integrity  of  the  mind,  and  not  in  the 
outward  show  of  works  ;  in  a  conscience  void  of  offence,  not  in  the 
pompous  applause  of  men  ;  in  humility,  not  in  ostentation  ;  in  con- 
tempt, not  in  pursuit  of  worldly  honors ;  and  the  father  teaches  us 
to  love  our  enemies  as  well  as  our  friends.  Here  we  read  of  the 
nature  of  true  faith  ;  of  trusting  in  Christ  alone  ;  and  how  we  ought 
not  to  glory  but  in  him.  Here  we  read  also,  of  the  certainty  of  sal- 
vation, the  forgiveness  of  sins,  the  resurrection  of  the  body,  and  of 
life  eternal. 

We  most  sincerely  hope  that  the  perusal  of  this  work  will  produce 
that  effect  for  which  it  is  so  happily  adapted,  namely,  the  promotion 
of  the  cause  of  Christianity,  and  making  mankind  wise  unto  salva- 
tion. A  serious  attention  to  the  divine  transactions  contained  in  this 
history,  will  fill  the  mind  with  awful,  though  pleasing  ideas ;  banish 
every  doubt ;  confirm  the  reader  in  the  most  sublime  truths,  and  fill 
his  soul  with  divine  ecstacies. 

We  shall  only  further  observe,  that  in  the  execution  of  this  pious 
work,  we  have  endeavored  to  improve  the  understanding  and  warm 
the  heart,  to  inspire  the  mind  with  gratitude  for  the  astonishing  love 
of  a  dying  Saviour,  and  to  excite  the  soul  to  embrace  his  kind  invi- 
tations of  forgiveness,  of  happiness,  and  peace. 


CONTENTS. 


AN  INTRODUCTORY  DISSERTATION,  in  which  the  evidences  of  Christianity 
are  fairly  stated,  the  New  Testament  proved  to  be  genuine,  and  the  religion 
of  Jesus  truly  Divine.  11 

THE  LIFE  OF  JESUS  CHRIST. 

CHAPTER    I. 

Presage  of  the  Birth  of  Christ.  Prediction  of  the  Birth  of  John  the  Bap- 
tist. Salutation  of  the  Blessed  Virgin  by  the  Angel.  Visitation  of  the 
Virgin  Mary  to  Elizabeth.  BirtI  of  the  Baptist.  49 

ci  &PTER  n. 

General  decree  for  taxation  published.  The  Birth  of  Christ.  Declaration 
of  the  same  to  the  Shepherds.  Circumcision,  and  presentation  of  Christ  in 
the  Temple.  The  Wise  Men  of  the  East  worship  the  Holy  Child.  Flight  of 
Joseph  into  Egypt.  Massacre  of  Infants  at  Bethlehem.  Death  of  Herod. 
Return  of  Joseph  out  of  Egypt.  58 

CHAPTER    III. 

State  of  our  Lord's  childhood,  and  private  life.  His  argument  with  the 
Jewish  Doctors.  Mission,  Character,  and  Doctrine  of  the  Baptist.  Bap- 
tism of  Christ,  and  visible  descent  of  the  Spirit  on  that  solemnity.  70 

CHAPTER    IV. 

Commencement  of  our  Saviour's  ministry.  His  temptation  in  the  wilder 
ness.  Deputation  of  the  Sanhedrim  to  John  the  Baptist.  First  miracle 
wrought  by  the  blessed  Jesus.  78 

CHAPTER  v. 

Expulsion  of  the  profaners  of  the  Temple.  Jesus  visits  and  disputes  with 
Nichodemus.  Baptizes  in  Judea.  Instructs  a  poor  Samaritan.  Heals  a  sick 
person  at  Capernaum.  Retires  again  to  Nazareth,  and  is  expelled  thence  by 
his  impious  countrymen.  85 

CHAPTER    VI. 

Our  Lord  proceeds  to  Capernaum.  Adds  to  the  number  of  his  followers. 
Proclaims  the  Gospel  in  Galilee.  Preaches  to  a  numerons  audience  his  well 
known  and  excellent  Discourse  upon  the  Mount.  98 

CHAPTER  vn. 

Our  blessed  Lord  cures  the  Leprosy  and  Palsy.  Casts  out  a  Devil.  Suc- 
cors the  Mother-in-law  of  Peter  ;  and  afterwards  pursues  his  journey  through 
the  country  of  Galilee.  1 10 

CHAPTER    VIII. 

Jesus  confirms  his  Mission  by  producing  a  miraculous  draught  of  Fishes. 
Curing  the  Leprosy  a  second  time.  Appeasing  the  boisterous  waves.  Casting 
Devils  out  of  divers  persons  grievously  possessed.  114 

CHAPTER    IX. 

Our  Lord  proceeds  in  acts  of  mercy  and  benevolence.  Adds  Matthew  TO 
the  number  of  his  Disciples.  Casts  out  an  evil  Spirit.  Passes  again  through 
Galilee.  Selects  twelve  from  among  his  Disciples,  as  his  constant  followers 
and  companions,  and  harangues  the  multitude  in  an  excellent  discourse.  123 


n  CONTENTS. 

CHAPTER   X. 

Continuation  of  our  Lord's  glorious  doctrines,  beneficent  acts  and  astonish- 
ing miracles,  wrought  in  confirmation  of  the  Divinity  of  his  Mission  and  the 
extending  of  his  heavenly  kingdom.  133 

CHAPTER  xr. 

The  character  of  John  the  Baptist  cleared  and  justified  by  the  blessed 
Jesus.  He  visits  Simon  the  Pharisee.  Display  of  our  Lord's  humility  and 
condescension.  137 

CHAPTER    XII. 

Miraculous  cure  effected  at  the  Pool  of  Bethesda.  Reproof  of  the  super- 
stition of  the  Jews,  in  condemning  the  performance  of  necessary  works  on 
the  Sabbath  Day.  After  doing  many  acts  of  mercy  and  wonder,  our  blessed 
Lord  is  visited  by  his  Mother  and  his  Brethren,  and  makes  a  spiritual  reflec- 
tion on  that  incident.  144 

CHAPTER   XIII. 

Our  Lord  delivers  many  remarkable  parables,  and  explains  several  of  them. 
Returns  to  Nazareth,  and  commissions  the  Twelve  Apostles,  whom  he  had 
before  selected  as  his  constant  attendants  and  followers,  to  disperse  and  preach 
the  Gospel  of  the  kingdom  of  God,  in  divers  places.  Circumstances  of  the 
death  of  John  the  Baptist.  155 

CHAPTER    XIV. 

Our  Lord  adds  to  the  confirmation  of  his  Mission  and  Doctrine,  by  working 
a  miracle  in  the  wilderness  of  Bethsaida.  The  people,  struck  with  the  power 
and  grace  of  the  blessed  Jesus,  propose  to  raise  him  to  the  earthly  dignity  of 
King.  Peter,  by  means  of  his  blessed  Master,  performs  a  miracle  in  walking 
upon  the  sea-  Our  Lord's  improvement  of  the  miracles  wrought  in  the 
wilderness,  introduced  in  a  discourse  delivered  in  the  Synagogue  of  Caper- 
naum. 165 

CHAPTER    XV. 

Pharisaical  superstition  severely  reprimanded.  The  great  Redeemer  con- 
tinues to  display  his  power  and  benevolence  in  the  relief  of  several  objects  ot 
affliction.  Guards  his  disciples  against  the  prevailing  errors  and  fallacies  of 
the  Scribes  and  Pharisees.  Proceeds  on  the  work  of  his  heavenly  Father. 

181 

CHAPTER   XVI. 

The  blessed  Jesus  delegates  a  special  power  to  Peter,  one  of  his  Disciples. 
Pronounces  the  final  judgment  of  the  world,  and  is  afterwards  transfigured 
upon  the  Mount.  190 

CHAPTER    XVII. 

Our  Saviour  relieves  a  youth,  tortured  with  a  dumb  Spirit.  Conforms 
cheerfully  to  the  custom  of  the  country,  by  paying  the  tribute.  Reproves  the 
pride  of  his  Disciples,  and  delivers  some  excellent  moral  precepts.  196 

CHAPTER   XVIII. 

Our  blessed  Lord  attends  for  the  fourth  time  the  celebration  of  the  Pass- 
over at  Jerusalem.  Harangues  the  multitude  at  the  solemn  Feast  of  Taber- 
nacles. Exempts  the  woman  detected  in  adultery  from  the  punishment  an- 
nexed by  the  Jews  to  that  crime.  Escapes  from  the  snares  laid  for  him  by 
the  inveterate  Scribes  and  Pharisees.  205 

CHAPTER    XIX. 

Our  Lord  continues  to  work  Miracles  in  confirmation  of  his  Mission  and 
Doctrine.  Calls  forth  and  sends  out  seventy  Disciples.  Preaches  to  the 
people  of  Judea,  by  way  of  Parable.  222 

CHAPTER   XX. 

The  humble  Jesus  resides  with  Martha  and  Mary,  two  obscure  women  ot 
Bethany.  Improves  a  circumstance  which  occurred  at  the  feast  of  Dedica- 


CONTENTS.  Til 

tion.    Prescribes  a  mode  of  prayer  to  his  Disciples  and  future  followers. 
Re-visits  some  of  the  Pharisaical  tribe.  238 

CHAPTER    XXI. 

Explanation  of  the  origin  and  opinions  of  the  different  Sects  among  the 
Jews.  Our  Lord  teaches  the  multitude  by  plain  discourse,  and  also  by  para- 
bles. 249 

CHAPTER   XXII. 

Our  Lord  reproves  the  ignorance  of  the  people  in  not  understanding  the 
signs  which  preceded  his  appearance.  Pertinently  replies  to  an  ignorant  Ques- 
tion and  inference  concerning  the  Galileans.  Teaches  by  parable.  Relieves 
a  distressed  woman.  Is  warned  to  depart  the  country,  in  order  to  escape  the 
esentment  of  Herod.  258 

CHAPTER   XXIII. 

The  blessed  Jesus  accepts  the  Pharisee's  invitation  a  third  time.  Delivers 
divers  Parables,  representing  the  requisites  for  admittance  into  the  Kingdom 
of  God.  The  care  of  the  Redeemer  for  every  one  of  his  people.  The  re- 
ception of  a  penitent  sinner ;  and  the  punishment  of  misusing  the  benefits  of 
the  Gospel.  263 

CHAPTER   XXIV. 

Jesus  rebukes  the  insolent  derision  of  the  Pharisees.  Describes  by  a  par- 
Able,  the  nature  of  future  rewards  and  punishments,  and  enforces  the  doctrine 
of  mutual  forbearance.  272 

CHAPTER   XXV. 

Our  Lord  is  applied  to  in  behalf  of  poor  Lazarus.  Cures  ten  persons  of 
the  leprosy  in  Samaria,  and  restores  Lazarus  to  life.  27» 

CHAPTER    XXVI. 

The  great  Prophet  of  Israel  foretells  the  ruin  of  the  Jewish  State,  and  en- 
forces many  important  doctrines  by  parable.  He  blesseth  the  children,  as 
emblems  of  the  Heavenly  and  Christian  temper  and  disposition.  286 

CHAPTER   XXVII. 

Our  Lord  departs  from  his  retirement.  Declares  the  only  way  of  salvation. 
Shows  the  duty  of  improving  the  means  of  grace  by  the  Parable  of  the  Vine- 
yard. Prediction  of  his  suffering,  and  contention  of  the  Disciples  about  pre- 
cedence in  his  kingdom.  223 

CHAPTER   XXVIII. 

The  benevolent  Saviour  restores  sight  to  the  Blind.  Kindly  regards  Zac- 
cheus  the  Publican.  Delivers  the  Parable  of  the  Servants  entrusted  with 
their  Lord's  money.  Accepts  the  kind  offices  of  Mary.  Makes  a  public 
entry  into  Jerusalem.  29') 

CHAPTER    XXIX. 

Jesus  pronounces  a  curse  upon  the  Fig-tree.  Expels  the  profaners  of  the 
temple.  Asserts  his  divine  authority,  and  delivers  two  parables.  309 

CHAPTER    XXX. 

The  blessed  Jesus  wisely  retorts  on  the  Pharisees  and  Herodians,  who 
propound  an  intricate  question  to  him.  Settles  the  most  important  point  of 
the  law.  Enforces  his  Mission  and  Doctrine,  and  foretels  the  Judgment  that 
would  fall  upon  the  Pharisaical  tribe.  320 

CHAPTER   XXXI. 

Our  Saviour  commends  even  the  smallest  act,  because  it  proceeded  from  a 
truly  benevolent  motive.  Predicts  the  demolition  of  the  magnificent  Temple 
of  Jerusalem,  and  delivers  several  instructive  parables.  333 

CHAPTER   XXXII. 

Our  blessed  Lord  is  anointed  by  a  poor  but  pious  woman.  The  perfidious 
Judas  consents  to  betray  his  Master.  The  humble  Jesus  washes  the  feet  of 


van  CONTENTS. 

his  Disciples,  and  foretels  that  Disciple  who  was  to  betray  him  into  the  hands 
of  his  inveterate  enemies.  350 

CHAPTER   XXXIII. 

Jesus  institutes  the  Sacrament  in  commemoration  of  his  Death  and  Suffer- 
ings. Settles  a  dispute  which  arose  among  his  Disciples.  Predicts  Peter's 
cowardice  in  denying  his  Master.  Fortifies  his  Disciples  against  the  ap- 
proaching shock.  Foretels  Peter's  cowardice  again.  Preaches  to,  and  prays 
with,  his  Disciples  for  the  last  time.  Passionate  address  of  our  Lord  to  his 
Father,  in  the  Garden.  366 

CHAPTER   XXXIV. 

The  blessed  Redeemer  is  taken  by  a  band  of  soldiers,  at  the  information  of 
the  traitor  Judas.  Heals  a  wound  given  the  High  Priest's  servant  by  Simon 
Peter.  392 

CHAPTER   XXXV. 

Fulfilment  of  our  Lord's  prediction  concerning  Peter.  395 

CHAPTER    XXXVI. 

The  Saviour  of  the  world  is  arraigned  at  the  bar  of  the  Sanhedrim,  and 
tried  by  the  Jewish  Council.  398 

CHAPTER   XXXVII. 

Our  blessed  Saviour  is  carried  before  the  Roman  Governor.    The  traitor 
Judas  becomes  his  own  executioner.   .  Pilate  publicly  acquits  Jesus,  and  re- 
fers his  case  to  the  decision  of  Herod.  401 
CHAPTER    XXXVIII. 

The  Roman  Governor,  for  want  of  evidence,  proposes  to  acquit  and  release 
Jesus,  three  several  times,  but  at  length,  at  the  pressing  instigation  of  the 
inveterate  Jews,  he  condemns  and  delivers  him  up.  407 

CHAPTER    XXXTX. 

The  innocent  immaculate  Redeemer  is  led  forth  to  Mount  Calvary,  and 
there  ignominiously  crucified  between  two  notorious  Malefactors.  Reviled 
by  the  spectators.  A  phenomenon  appears  on  the  important  occasion.  Our 
Lord  addresses  his  friends  from  the  Cross,  and  gives  up  the  ghost.  415 

CHAPTER    XL. 

The  blessed  Jesus  treated  with  indignity  after  the  Crucifixion.  A  pioua 
person  begs  his  body  of  Pilate,  in  order  for  interment.  425 

CHAPTER    XLI. 

Two  pious  Women  go  to  view  the  Sepulchre  of  their  crucified  Lord  and 
Saviour.  An  awful  phenomenon  happens.  A  ministering  Spirit  descends, 
The  Redeemer  bursts  the  chains  of  death,  and  rises  from  the  confines  of  the 
grave.  431 

CHAPTER   XLII. 

The  angel  addresses  the  pious  Women.  Two  disciples  go  to  the  Sepul- 
chre. Jesus  appears  to  Mary  Magdalene.  Afterwards  to  a  company  of 
Women.  Peter  meets  his  Lord  and  Master,  after  his  Resurrection.  432 

CHAPTER    XLIII. 

Jesus  appears,  on  divers  occasions,  to  different  disciples.  Reproves  and 
convinces  Thomas  of  his  unbelief.  Shows  himself  to  a  great  number  of  his 
followers  in  Galilee.  440 

CHAPTER   XLIV. 

Our  blessed  Lord  instructs  his  Disciples  in  what  manner  they  should  con- 
duct themselves  in  order  to  propagate  the  doctrine  of  the  Gospel.  Promises 
to  assist  them  in  this  important  business.  Gives  them  his  final  blessing,  and 
ascends  into  Heaven.  Comparison  between  Moses  the  great  lawgiver,  and 
our  blessed  Saviour.  General  review  of  the  life  and  doctrines  of  the  great 
Redeemer  of  mankind.  447 

CHAPTER   XLV. 

Remarks  on  the  peculiar  nature  of  the  Christian  religion,  the  principles  it 
inculcates,  and  its  fitness  to  render  men  holy  and  humble  here,  and  happily 
glorified  hereafter.  458 


CONTENTS.  IX 

THE  LIVES  OF  THE  APOSTLES. 
ST.  PETER. 

CHAPTER  r. 

Account  of  the  Life  of  St.  Peter,  prior  to  his  call  to  the  Apostleship  of 
the  blessed  Jesus.  469 

CHAPTER    II. 

The  manner  by  which  Peter  arrived  to  the  knowledge  of  the  blessed  Jesus, 
and  of  his  call  to  the  discipleship.  471 

CHAPTER   III. 

Peculiar  transactions  of  this  Apostle,  from  the  time  of  his  being  chosen, 
o  his  blessed  Master's  entering  the  city  of  Jerusalem.  473 

CHAPTER    IV. 

Life  of  St.  Peter,  from  the  time  of  the  celebration  of  the  last  Passover  to 
the  Crucifixion  of  the  great  Redeemer.  476 

CHAPTER  v. 

An  account  of  what  befell  this  Apostle  from  the  Resurrection  of  his  bless- 
ed Master,  to  his  Ascension  into  Heaven.  480 

CHAPTER    VI. 

Transactions  of  Peter,  from  the  Ascension  of  his  blessed  Master,  to  the 
dispersion  of  the  Church  at  Jerusalem.  483 

CHAPTER    VII. 

Concluding  scenes  of  St.  Peter's  Life.  487 

ST.  PAUL. 

CHAPTER  I. 

Account  of  this  Apostle,  from  his  Birth  till  his  Conversion  to  the  Chris 
tian  Faith.  492 

CHAPTER.    II. 

Continuation  of  the  Life  of  St.  Paul,  from  the  time  of  his  Conversion,  till 
the  Council  was  held  at  Jerusalem.  497 

CHAPTER    III. 

Transactions  of  this  great  Apostle,  from  the  time  of  the  Synod  at  Jerusa- 
lem, till  his  preaching  at  Athens.  500 

CHAPTER    IV. 

Success  of  St.  Paul's  Ministry  at  Corinth  and  Ephesus  508 

CHAPTER    V. 

Transactions  of  St.  Paul,  during  the  further  progress  of  his  Ministry,  to 
the  time  of  his  arraignment  before  Felix.  510 

CHAPTER    VI. 

The  transactions  of  St.  Paul,  from  his  first  trial  before  Felix,  till  his  com- 
ing to  Rome.  512 

CHAPTER    VII. 

The  transactions  of  St.  Paul,  from  his  arrival  at  Rome,  till  his  Martyr- 
dom. 519 
ST.  ANDREW. 

CHAPTER   I. 

The  transactions  of  St.  Andrew,  from  his  Birth  to  his  being  called  to  the 
Apostleship.  521 

CHAPTER    II. 

The  transactions  of  St.  Andrew,  from  our  blessed  Saviour's  Ascension, 
till  his  Martyrdom.  522 

ST.  JAMES  THE  GREAT. 

CHAPTER    I. 

The  transactions  of  St.  James  the  Great,  from  his  Birth,  to  the  Ascen- 
sion of  the  Son  of  God.  525 

CHAPTER    II. 

The  transactions  of  St.  James,  from  the  Messiah's  Ascension,  to  his  seal- 
ing the  truth  of  the  Gospel  with  his  blood.  526 


X      -  CONTENTS. 

ST.  JOHN  THE  EVANGELIST. 

CHAPTER  I. 

The  transactions  of  St.  John,  from  his  Birth,  to  the  Ascension  of  his  great 
Lord  and  Master.  527 

CHAPTER   II. 

The  transactions  of  St.  John,  from  the  Ascension  of  Christ  to  his  Death. 

528 
ST.  PHILIP. 

CHAPTER  I. 

The  transactions  of  St.  Philip,  from  his  Birth  to  his  being  called  to  the 
Apostleship.  531 

CHAPTER    II. 

The  transactions  of  St.  Philip  to  the  time  of  his  Martyrdom.  532 

ST.  BARTHOLOMEW. 

CHAPTER  I. 

The  transactions  of  St.  Bartholomew,  from  his  Birth  to  the  Ascension  of 
his  great  Master.  533 

CHAPTER   II. 

The  transactions  of  St.  Bartholomew,  from  the  Ascension  of  Christ*  to  his 
Martyrdom.  535 

ST.  MATTHEW. 

CHAPTER    I. 

The  transactions  of  St.  Matthew,  from  his  Birth  to  the  Ascension  of  Christ. 

535 

CHAPTER    II. 

The  transactions  of  St.  Matthew,  from  the  Ascension  of  Christ  to  his 
Martyrdom.  537 

ST.  THOMAS. 

CHAPTER  I. 

The  transactions  of  St.  Thomas,  from  his  Birth  to  the  Ascension  of  our 
blessed  Saviour.  538 

CHAPTER    II. 

The  transactions  of  St.  Thomas,  from  the  Ascension  of  the  Son  of  God 

to  his  Death.  542 

ST.  JAMES  THE  LESS 543 

ST.  SIMON  THE  ZEALOT. 546 

ST.  JUDE.  548 

ST.  MATTHIAS 549 

ST.  MARK. 550 

ST.  LUKE 552 

ST.  BARNABAS. 554 

ST.  STEPHEN. 561 

TIMOTHY.  562 

TITUS. 564 

THE  VIRGIN  MARY. 566 

MARY,  THE  SISTER  OF  LAZARUS. 575 

JOSEPH.  .  ........  576 

JOSEPH  OF  ARIMATHEA. 577 

NICODEMUS ....  578 

JOHN  MARK, 579 

CLEMENT 580 

MARY  MAGDALENE 582 

HISTORY  OF  THE  JEWS. 

An  account  of  the  troubles  of  the  Jews,  particularly  those  calamities  which 

fell  unon  them  at  the  time  of  the  Destruction  of  Jerusalem.  584 

GENERAL  REVOLT  OF  THE  JEWS.  598 


• 


AN 

INTRODUCTORY  DISSERTATION, 

IN   WHICH   THE 

EVIDENCES  OF  CHRISTIANITY  ARE  FAIRLY  STATED 

THE 

NEW   TESTAMENT   PROVED   TO    BE    GENUINE, 
AND 

THE  RELIGION  OF  JESUS  TRULY    DIVINE. 


IT  is  a  well  attested  truth,  that  immorality  ever  grows  with 
•nfidelity,  and  to  the  prevalence  of  vice  must  certainly  be  imputed 
that  scorn  and  derision  in  which  too  many  in  the  present  day  hold 
the  sacred  oracles  of  God,  the  revealed  will  of  the  Great  Creator 
of  Heaven  and  Earth. 

From  hence,  therefore,  it  is  reasonable  to  ask,  what  cause 
can  produce  so  strange  a  deviation  from  the  ways  of  God  ? 
Doubtless  from  that  unhappy  disregard,  either  to  the  Gospel  in 
general,  or  to  his  peculiar  and  essential  truths  so  visible  in  the 
world,  and  which  appear  to  be  continually  increasing.  It  is  too 
evident,  that  multitudes  among  us,  like  those  of  old,  who  thought 
and  professed  themselves  the  wisest  of  mankind,  or,  in  other 
words,  the  free-thinkers  of  the  age,  have  been  desirous  of  banish- 
ing God  and  his  truths  from  their  knowledge ;  and  it  is  therefore 
the  less  to  be  wondered  at,  if  "  God  has  given  them  up  to  a  repro- 
bate mind ;"  to  the  most  infamous  lusts  and  enormities ;  and  to  a 
depth  of  degeneracy,  which,  while  it  is  in  part  the  natural  conse- 
quence, it  is  in  part  also  the  just,  but  dreadful  punishment  of  their 
apostacy  from  the  faith.  And  we  are  persuaded  that  those  who 
wish  well  to  the  cause  of  Christ,  as  every  true  Christian  most 
certainly  does,  cannot  serve  it  more  effectually,  than  by  endea- 
vouring to  establish  men  in  their  belief  of  the  Gospel  in  general, 
and  to  build  them  up  in  the  most  holy  faith.  The  latter,  we  flatter 
ourselves,  we  have  sufficiently  done  in  the  following  lives  of  the 
blessed  Jesus,  and  his  Apostles  and  followers ;  and  propose  in 
this  Dissertation,  to  prove  that  the  Christian  Religion  is  true,  and 
owes  its  origin  to  God  himself. 


12  AN   INTRODUCTORY    DISSERTATION. 

It  will  be  needless  to  observe,  that  this  is  a  matter  of  the  high- 
est importance,  as  every  one  will  apprehend  that  this  is  the  foun- 
dation of  all  our  hopes.  It  is  absolutely  necessary  in  this  age  of 
libertinism,  that  every  Christian  should  be  able  "  to  give  a  reason 
for  the  hope  that  is  in  him,"  and  to  put  to  silence  the  tongues  oi 
those  men  that  have  "  evil  will  at  Zion."  And  may  the  Almighty 
enable  us  to  plead  his  cause  with  success  !  May  the  divine  Spirit 
accompany  these  arguments,  that  the  faith  of  our  readers  being 
more  and  more  established,  it  may  appear  that  the  tree  is  watered 
at  the  roots,  by  all  the  other  graces  growing  and  flourishing  in  an 
squal  proportion ! 

God  has  made  ample  provision  for  the  honour  and  support  of 
his  Gospel,  by  furnishing  it  with  a  variety  of  proofs,  which 
may,  with  uridiminished,  and  indeed,  with  growing  conviction 
be  displayed  in  the  eyes  of  the  whole  world :  and  we  should  be 
greatly  wanting  in  gratitude  to  him,  in  zeal  for  a  Redeemer's 
kingdom,  and  in  charitable  concern  for  the  conversion  of  those 
who  reject  the  Gospel,  as  well  as  for  the  edification  of  those  who 
embrace  it,  should  we  wholly  overlook  those  arguments,  or 
neglect  to  acquaint  ourselves  with  them.  This  is  the  evidence 
we  propose,  and  beg  our  readers  would  peruse  it  with  becoming 
attention. 

In  prosecution  of  this  great  design,  we  shall  endeavour  more 
particularly  to  show,  that  if  we  take  the  matter  on  a  general 
survey,  it  will  appear  highly  probable,  that  such  a  system  of 
doctrines  and  precepts,  as  we  find  Christianity  to  be,  should 
indeed  have  been  a  "  divine  Revelation ;"  and  then,  that  if 
we  examine  into  the  external  evidence  of  it,  we  shall  find  it 
certain  in  fact  that  it  was  so,  and  that  it  had  its  origin  from 
on  high. 

First  then,  we  are  to  show,  that  taking  the  matter  merely  in 
theory,  it  will  appear  highly  probable,  that  such  a  system  as  the 
Gospel,  should  be  indeed,  a  divine  revelation.  » 

To  prove  this,  we  shall  endeavour  to  show,  That  the  state 
of  mankind  was  such  as  greatly  to  need  a  revelation ;  That 
there  seems,  from  the  light  of  nature,  encouragement  to  hope 
that  God  would  grant  one ;  That  it  is  reasonable  to  believe, 
that  if  any  were  made,  it  should  be  introduced  and  transmitted 
as  Christianity  was ;  and,  That  its  general  nature  and  substance 
should  be  such  as  we  find  that  of  the  Gbspel  is.  If  we  satisfac- 
torily prove  these  particulars,  there  will  be  a  strong  presumptive 
evidence  that  the  "Gospel  is  from  God,"  and  a  fair  way  will 
be  opened  for  that  more  divine  proof  which  is  principally  in- 
tended. 

1  The  case  of  mankind  is  naturally  such  as  to  need  a  divine 
revelation. 


AN    INTRODUCTORY    DISSERTATION.  13 

We  would  not  be  understood  to  speak  here  of  a  man  in  his 
original  state,  though  even  then,  some  instruction  from  above 
seemed  necessary  to  inform  him  of  many  particulars,  which  it 
was  highly  proper  for  him  then  to  know ;  but  we  speak  of  him 
in  the  degenerate  condition  in  which  he  now  so  evidently  lies, 
by  whatever  means  he  fell  into  it.  It  is  very  easy  to  make  florid 
encomiums  on  the  perfection  of  natural  light,  and  to  deceive 
unwary  readers  by  an  ambiguous  term,  as  a  late  author  lias  done 
in  his  deistical  writings ;  a  fallacy  beneath  an  ingenuous  reasoner, 
and  which  alone  ought  to  have  exposed  his  book  to  the  con- 
tempt of  every  serious  reader.  Truth  needs  no  disguise ;  a 
candid  advocate  scorns  such  subterfuges;  let  facts  speak  for 
themselves,  and  controversy  will  soon  be  decided.  We  appeal 
to  every  intelligent  reader,  who  is  acquainted  with  the  records  of 
antiquity,  or  that  has  any  knowledge  of  the  present  state  of  those 
countries  where  Christianity  is  unknown,  whether  it  is  not  too 
obvious  a  truth,  that  the  whole  heathen  world  has  lain,  and  still 
lies,  in  a  state  of  wickedness.  Have  not  the  greater  part  of  them 
been  perpetually  bewildered  in  their  religious  notions  and  prac- 
tices, very  different  from  each  other,  and  almost  equally  differ- 
ing on  all  sides  from  the  appearances  of  truth  and  reason  ?  Is 
any  thing  so  wild  as  not  to  have  been  believed ;  'any  thing  so  in- 
famous as  not  to  have  been  practised  by  them,  while  they  not 
only  pretended  to  justify  it  by  reason,  but  to  have  consecrated  it 
as  a  part  of  their  religion  ?  To  this  very  day,  what  are  the  dis- 
coveries of  new  nations  in  the  American  or  African  world  ;  but, 
generally  speaking,  the  opening  of  new  scenes  of  enormity  ?  Ra- 
pine, lust,  cruelty,  human  sacrifices,  and  the  most  stupid  idola- 
tries, are,  and  always  have  been,  the  morality  and  religion  of 
almost  all  the  Pagan  nations  under  heaven ;  and  if  they  have 
discovered  i  dawn  of  reason,  it  has  only  sufficed  to  convince 
them  of  the  want  of  an  abler  guide,  to  direct  them  in  pursuit  of 
real  happiness. 

But  perhaps  some  of  our  readers  have  only  heard  these 
things  by  uncertain  reports.  If  this  be  the  case,  look  around 
you  within  the  sphere  of  your  own  observation,  and  remark  the 
temper  and  character  of  the  generality  of  those  who  have 
been  educated  in  a  Christian,  and  even  in  a  Protestant  country. 
Observe  their  ignorance  and  forgetfulness  of  the  Divine  Being, 
their  impieties,  tlieir  debaucheries,  their  fraud,  their  oppression, 
their  pride,  their  avarice,  their  ambition,  their  unnatural  in- 
sensibility of  the  wants,  sorrows,  and  interests  of  each  other ; 
and  when  you  see  how  bad  they  generally  are  in  the  midst  oi 
so  many  advantages,  judge  by  that  of  the  probable  state  of 
those  that  want  them.  When  the  candid  reader  has  well  weighed 
these  particulars,  let  him  judge  whether  a  revelation  be  an 
unnecessary  thing 


14  AN    INTRODUCTORY    DISSERTATION. 

2.  There  is,  from  the  light  of  nature,  considerable  encourage 
ment  to  hope,  that  God  would  favour  his  creatures  with  so  desira 
ble  a  thing  as  a  revelation  appears  to  be. 

That  a  revelation  is  in  itself  a  possible  thing  is  evident  be- 
yond all  shadow  of  doubt.  Shall  not  He  that  "  made  mans 
mouth,"  who  has  given  us  this  wonderful  faculty  of  discovering 
our  sentiments,  and  communicating  our  ideas  to  each  other : 
shall  not  He  be  able  to  converse  with  his  rational  creatures,  and, 
by  sensible  manifestations,  or  inward  impressions,  to  convey 
the  knowledge  of  things  which  lie  beyond  the  discernment  of 
their  natural  faculties,  and  yet  may  be  highly  conducive  to  their 
advantage?  To  own  a  God,  and  to  deny  him  such  a  power 
would  be  a  notorious  contradiction.  But  it  may  appear  much 
more  dubious,  whether  he  will  please  to  confer  such  a  favour  on 
sinful  creatures. 

Now  it  roust  be  acknowledged,  that  he  would  not  certainly 
conclude  he  would  never  do  it ;  considering,  on  the  one  hand, 
how  justly  they  stood  exposed  to  his  final  displeasure :  and,  on 
the  other,  what  provision  he  had  made  by  the  frame  of  the  human 
mind,  and  of  nature  around  us,  for  giving  us  such  notices  of 
himself,  as  would  leave  us  inexcusable,  if  we  either  failed  to 
know  him,  or  to  glorify  him  as  God,  as  the  apostle  argues  at 
large.  (Rom.  i.  20,  &c.)  Nevertheless,  we  should  have  some- 
thing of  this  kind  to  hope  from  considering  God  as  the  indulgent 
father  of  his  creatures  ;  from  observing  the  tender  care  he  takes 
of  us,  and  the  liberal  supply  which  he  grants  for  the  support  of 
the  animal  life ;  especially  from  the  provision  he  has  made  for 
man,  consdered  as  a  guilty  and  calamitous  creature,  by  the 
medicinal  and  healing  virtues  he  has  given  to  the  productions 
of  nature,  which  man  in  a  perfect  state  of  rectitude  and  happi- 
ness, never  would  have  needed. 

This  is  a  circumstance  which  seems  strongly  to  intimate,  that 
he  would  some  time  or  other,  graciously  provide  an  adequate 
remedy  to  heal  the  minds  of  the  children  of  men ;  and  that  he 
would  interpose  to  instruct  them*in  his  own  nature,  in  the  manner 
in  which  he  is  to  be  served,  and  in  the  final  treatment  which  they 
may  expect  from  him.  And  certainly  such  an  apprehension 
seems  very  congruous  to  the  sentiments  of  the  generality  of  man- 
kind, a  sufficient  proof  that  men  naturally  expect  some  such 
kind  of  interposition  of  the  Almighty. 

3.  It  is  natural  to  conclude,  that  if  a  revelation  were  given,  it 
would  be  introduced,  and  transmitted  in  such  a  manner  as  the 
Evangelists  show  us  Christianity  was. 

It  is,  for  instance,  highly  probable  that  it  should  be  taught 
either  by  some  illustrious  person,  sent  down  from  a  superior 
world,  or  at  least  by  a  man  of  eminent  wisdom  and  piety,  who 
should  himself  have  been  not  only  a  teacher,  but  an  example 


AN    INTRODUCTORY    DISSERTATION.  15 

of  righteousness.  In  order  to  this,  it  seems  probable,  that  he 
should  be  led  through  a  series  of  calamities  and  distress ;  since, 
otherwise  he  could  not  have  been  a  pattern  of  that  resignation, 
which  adorns  adversity,  and  is  peculiar  to  it.  And  it  might 
also  have  been  expected  that,  in  the  extremity  of  his  distress,  the 
Almighty,  whose  messenger  he  was,  should,  in  some  extraordi- 
nary manner,  have  interposed  either  to  preserve  or  to  recover 
him  from  death. 

It  is,  moreover,  exceedingly  probable,  that  such  a  person, 
and  perhaps  also  those  who  were  at  first  employed  as  his  mes- 
sengers to  the  world,  should  be  endowed  with  a  power  of  work- 
ing miracles,  both  to  awaken  men's  attention,  and  to  prove  his 
divine  mission,  and  the  consequent  truth  of  his  doctrines,  some  of 
which  might  perhaps  be  capable  of  no  other  proof;  or  if  they 
were,  it  is  certain  that  no  method  of  arguing  is  so  short,  so  plain, 
and  so  forcible,  and  on  the  whole  so  well  suited  to  conviction, 
and  probably,  to  the  reformation  of  mankind,  as  a  course  of  evi- 
dent, repeated,  and  uncontrolled  miracles.  And  such  a  method 
of  proof  is  especially  adapted  to  the  populace,  who  are  in- 
comparably the  greater  part  of  mankind,  and  for  whose  benefit 
we  .may  assure  ourselves  a  revelation  would  be  chiefly  de- 
signed. It  might  be  added,  that  it  was  no  way  improbable, 
though  not  in  itself  certain,  that  a  dispensation  should  open 
gradually  to  the  world ;  and  that  the  most  illustrious  messenger 
of  God  to  men  should  be  ushered  in  by  some  predictions  which 
should  raise  a  great  expectation  of  his  appearance,  and  have  an 
evident  accomplishment  in  him. 

As  to  the  propagation  of  a  religion  so  introduced,  it  seems 
no  way  improbable,  that  having  been  thus  established  in.  its 
first  age,  it  should  be  transmitted  to  future  generations  by  credi- 
ble testimony,  as  other  important  facts  are.  It  is  certain,  that 
affairs  of  the  utmost  moment,  transacted  among  men,  depend  on 
testimony ;  on  this,  voyages  are  undertaken,  settlements  made, 
and  controversies  decided ;  controversies  on  which  not  only  the 
estates  but  the  lives  of  men  depend.  Though  it  must  be  owned, 
that  such  an  historical  evidence  is  not  equally  convincing  with 
miracles  which  are  wrought  before  our  own  eyes ;  yet  it  is  cer- 
tain it  may  rise  to  such  a  degree  as  to  exclude  all  reasonable 
doubt.  We  know  not  why  we  should  expect,  that  the  evidence 
of  a  revelation  should  be  such  as  universally  to  compel  the  im- 
mediate acquiescence  of  all  to  whom  it  is  offered.  It  appears 
much  more  probable,  that  it  should  be  so  adjusted  as  to  be  a  kind 
of  touchstone  to  the  tempers  and  characters  of  men,  capable, 
indeed,  of  giving  ample  satisfaction  to  the  diligent  and  candid 
inquirer,  yet  attended  with  some  circumstances,  from  whence 
the  captious  and  perverse  might  take  occasion  to  cavil  and 
object.  Such  we  might  reasonably  suppose  a  revelation  would 


16  AN    INTRODUCTORY    DISSERTATION. 

be,  and  such  we  maintain  Christianity  is.  The  teachers  of  i{ 
undertake  to  prove  that  it  was  thus  introduced,  thus  established, 
ind  thus  transmitted  ;  and  we  trust  that  this  is  a  strong  presump- 
tion in  its  favour,  especially  as  we  can  add, 

4.  That  the  principal  doctrines  contained  in  the  Gospel  are  of 
such  a  nature,  that  we  might  in  general  suppose  a  divine  revela- 
tion would  be — rational,  practical,  and  sublime. 

It  is  natural  to  imagine,  that  in  a  revelation  of  a  religion 
from  God,  the  great  principles  of  natural  religion  should  be 
clearly  asserted,  and  strongly  maintained  :  such  as  the  existence 
the  unity,  the  perfection,  and  the  providence  of  God ;  the  essen- 
tial and  immutable  difference  between  moral  good  and  evil ; 
the  obligations  we  are  under  to  the  various  branches  of  virtue, 
whether  human,  social,  or  divine ;  the  value  and  immortality  of 
the  soul ;  and  the  rewards  and  punishments  of  a  future  state. 
.4.11  these  particulars  every  rational  person  would  conclude  were 
contained  in  it ;  and  that  upon  the  whole  it  should  appear  calcu- 
lated to  form  men's  minds  to  a  proper  temper,  rather  than  to 
amuse  them  with  curious  speculations. 

It  might,  indeed,  be  farther  supposed,  that  such  a  revelation 
would  contain  some  things  which  could  not  have  been  learned 
from  the  highest  improvements  of  natural  light :  such  as,  that 
God  would  pardon  the  sins  of  the  most  flagrant  offender,  on 
account  of  the  satisfaction  made  by  his  dear  Son,  the  Redeemer 
of  the  world ;  that  he  would  woi  k  holy  desires  in  the  hearts  of 
his  people,  by  the  power  of  his  divine  grace,  and  form  them  for 
happiness  hereafter  by  implanting  in  them  a  principle  of  ho- 
liness. 

In  short,  the  Christian  system  is  undoubtedly  worthy  of  God, 
nor  is  it  possible  to  imagine  from  whom  else  it  could  have, 
proceeded.* 

Thus  have  we  considered  the  first  branch  of  the  argument, 
and  shown,  we  hope  satisfactorily,  that,  talcing  the  Christian 
system  only  in  theory,  it  appears  highly  probable.  The  truth 
is,  that  to  embrace  the  Gospel  is  so  safe,  and  upon  the  whole 
so  comfortable  a  thing,  that  a  wise  man  would  deliberately  ven- 
ture his  all  upon  it,  though  nothing  more  could  be  offered  for  its 
confirmation.  But,  blessed  be  God,  we  have  a  great  deal  more 
to  offer  in  this  important  cause ;  and  can  add,  with  still  greater 
confidence,  that  it  is  not  only  probable  in  theory,  but, 

Secondly,  That  it  is  in  fact  certain,  that  Christianity  is,  indeed, 
a  divine  revelation. 

From  what  has  been  said,  it  sufficiently  appears,  that  a  revelation  was  abso- 
lutely necessary  to  instruct  mankind  in  the  most  important  principles  of  religion; 
and  consequently  all  the  fallacious  arguments  of  deistical  writers,  against  the  neces- 
sity of  an  extraordinary  revelation,  fall  to  the  ground  like  a  mighty  structure  when 
the  foundation  is  destroyed. 


AN    INTRODUCTORY    DISSERTATION  17 

On  this  it  must,  be  confessed  the  chief  stress  is  to  be  laid ;  and 
therefore  we  shall  insist  more  largely  on  this  branch  of  the  argu- 
ment, and  endeavour,  by  the  divine  assistance,  to  prove  the  cer- 
tainty of  this  great,  this  important  fact.  And  in  order  to  this,  it 
will  he  necessary  to  show, 

I.  That  the  books  in  the  New  Testament,  now  extant,  may 
be  depended  upon  as  written  by  the  first  preachers  and  publishers 
of  Christianity.     And, 

II.  That  from  hence  it  will  certainly  follow,  that  what  they 
assert  is  true,  arid  that  the  religion  they  teach  brings  with  it  such 
evidences  of  a  divine  authority,  as  may  justly  recommend  it  1o 
our  acceptance. 

Each  of  these  heads  would  furnish  matter  for  several  volumes ; 
but  as  we  are  writing  only  a  Dissertation,  it  is  our  business  to 
strike  at  the  most  obvious  and  important  particulars,  by  which 
they  may  be  briefly  illustrated  and  confirmed. 

We  are  to  prove,  that  the  books  of  the  New  Testament,  now 
extant,  were  written  by  the  first  preachers  and  publishers  ol 
Christianity. 

We  shall  now  confine  ourselves  to  the  books  of  the  New 
Testament,  as  that  particular  part  of  the  sacred  oracles  has 
engrossed  our  present  attention,  though  we  propose,  in  another 
place,  to  lay  down  some  solid  arguments  in  defence  of  the  au- 
thenticity of  the  Old,  which  is  an  invaluable  treasure,  being  the 
very  foundation  of  the  New,  and  demands  our  daily  pleasing 
and  grateful  perusal,  and  is  capable  of  being  defended  in  a  man- 
her  we  are  persuaded  its  most  subtle  enemies  will  never  be  able 
to  answer. 

After  premising  these  particulars,  we  shall  go  on  to  the  argu- 
ment, and  advance  it  by  the  following  degrees :  We  shall  prove 
that  Christianity  is  an  ancient  religion ; — That  there  was  such  a 
person  as  Jesus  of  Nazareth  crucified  above  seventeen  hundred 
years  ago,  at  Jerusalem  ; — That  the  first  preachers  of  his  religion 
wrote  books,  which  went  by  the  name  of  those  that  now  make 
up  the  volume  of  the  New  Testament ; — And  that  the  English 
translation  of  them,  now  publicly  used,  is  in  the  main  faithful, 
and  may  be  depended  upon. 

1.  It  is  certal.i,  that  Christianity  is  not  a  new  religion,  but  one 
that  was  maintained  by  great  multitudes  soon  after  the  time  in 
which  the  Gospels  tell  us  Jesus  appeared. 

That  there  was,  considerably  more  than  seventeen  hundred 
years  ago,  a  body  of  men  that  went  by  the  name  of  Christians, 
is  full  as  evident  as  that  a  race  of  men  was  then  subsisting  in 
the  world  ;  nor  do  we  know  that  any  enemy  to  the  religion  of 
Jesus  has  ever  been  vile  and  confident  enough  to  dispute  it. 
Indeed,  there  are  such  numbers,  both  of  Christian  and  Heathen 
vvrners.  who  attest  this  fact,  that  it  would  be  madness  to  deny 

2 


]8  AN    INTRODUCTORY    DISSERTATION. 

it,  and  therefore  superfluous  for  us  to  prove  it.  But  we  cannot 
help  observing,  that  Tacitus,  Suetonius,  Pliny,  Marcus  Antoni 
nus,  and  others,  not  only  attest  the  existence  of  such  a  body  of 
men,  but  also  inform  us  of  the  extreme  persecutions  they  under- 
went in  the  very  infancy  of  their  religion ;  a  strong  evidence 
that  they  were  firmly  persuaded  that  their  religion  was  from 
on  high. 

2.  That  tlvere  was  such  a  person  as  Jesus  of  Nazareth,  who 
was  crucified  at  Jerusalem,  when  Pontius  Pilate  was  the  Roman 
governor  there. 

It  can  never  be  imagined,  that  multitudes  of  people  should 
take  their  names  from  Christ,  and  sacrifice  their  lives  for  their 
adherence  to  him,  even  in  the  same  age  in  which  he  lived,  if 
they  had  not  been  well  assured  that  there  was  such  a  person. 
Nay,  Tacitus  himself  tells  us,  that  he  was  put  to  death  under 
Pontius  Pilate,  who  was  procurator  of  Judea  in  the  reign  of 
Tiberius.  And  it  is  well  known  that  the  primitive  Christian 
apologists  often  appeal  to  the  acts  of  Pilate,  or  the  memoirs  of 
his  government,  which  he,  according  to  the  customs  of  all  other 
procurators,  transmitted  to  Rome,  as  containing  an  account  of 
these  transactions ;  and  as  the  appeal  was  made  to  those  who 
had  the  command  of  the  public  records,  we  may  assure  ourselves 
such  testimonies  were  then  extant.  But  it  is  a  fact  which  our 
enemies  never  denied.  They  owned  it ;  they  even  gloried  in 
it,  and  upbraided  the  Christians  with  the  infamous  death  of  him 
whom  they  called  their  Saviour.  Thus  it  sufficiently  appears, 
that  there  was  at  the  time,  commonly  supposed,  such  a  person 
as  our  blessed  Saviour  Christ,  who  was  a  divine  teacher,  and 
who  gathered  many  disciples,  by  whom  his  religion  was  after- 
wards published  in  the  world. 

3.  It  is  also  certain,  that  the  first  publishers  of  this  religion 
wrote  books,  which  contained  an  account  of  the  life  and  doctrines 
of  Jesus  their  Master,  and  which  went  by  the  names  of  those 
that  now  make  up  our  New  Testament. 

It  was  in  the  nature  of  things  highly  probable,  that  they 
would  declare  and  publish  to  the  world,  in  writing,  the  things 
they  had  seen  and  heard,  considering  how  common  books  were 
in  the  age  and  countries  in  which  they  taught ;  and  of  how 
great  importance  an  acquaintance  with  the  history  and  doctrine 
of  Christ  was  to  the  purposes  which  they  so  strenuously  pur- 
sued :  but  we  have  much  more  than  such  a  presumptive  evi- 
lence. 

The  most  inveterate  adversaries  to  Christianity  must  grant 
hat  we  have  books  of  great  antiquity,  written  some  fourteen, 
some  fifteen,  and  some  more  than  sixteen  hundred  years  ago; 
•n  which  mention  is  made  of  the  life  of  Christ,  as  written  by 
-nany,  and  especially  by  four  of  his  disciples,  who,  by  way 


AN  INTRODUCTORY  DISSERTATION.        J9 

of  eminence,  are  styled  Evangelists.  Great  pains  have  indeed 
been  taken  to  endeavour  to  prove  that  some  spurious  pieces 
were  published  under  the  names  of  the  apostles,  containing  the 
history  of  these  things.  But  all  these  have  been  confuted,  and 
the  vile  assertors  stigmatized  with  that  contempt  their  false 
asseverations  justly  deserved.  And  we  are  sure  he  must  be 
very  little  acquainted  with  the  ancient  ecclesiastical  writers 
who  does  not  know  that  the  primitive  Christians  made  a  great 
difference  between  those  writings,  which  we  call  the  canonical 
books  of  the  New  Testament,  and  others ;  which  plainly  shows 
that  they  did  not  judge  of  writings  merely  by  the  names  of 
their  pretended  authors,  but  inquired  with  an  accuracy  becom- 
ing the  importance  of  these  pretences.  The  result  of  this  in- 
quiry was,  that  the  four  Gospels,  the  Acts,  the  Epistles  of  St. 
Paul,  one  of  St.  Peter,  and  one  of  St.  John,  were  received  upon 
such  evidence,  that  Eusebius,  a  most  accurate  and  early  critic  in 
these  things,  could  not  learn  that  they  had  ever  been  disputed. 
And  afterwards  the  remaining  books  of  the  New  Testament, 
namely,  Hebrews, — James, — the  second  of  Peter, — the  second 
and  third  of  John, — Jude, — and  the  Revelations,  were  admitted 
as  genuine,  and  added  to  the  rest.  On  the  whole  it  is  suffi- 
ciently plain,  that  the  primitive  Christians  were  so  thoroughly 
satisfied  »f  the  authority  of  the  sacred  books,  that  they  speak  of 
them,  not  only  as  credible  and  authentic,  but  as  equal  to  the 
oracles  of  the  Old  Testament,  as  divinely  inspired,  as  the  word 
of  the  Spirit,  as  the  law  and  organ  of  God,  and  as  the  rule  of 
faith,  which  cannot  be  contradicted  without  the  greatest  guilt  ;• 
with  many  other  expressions  of  the  same  kind,  which  often  occur 
in  their  discourses.  To  which  we  may  add,  that  in  some  of  their 
councils  the  New  Testament  was  placed  on  a  throne,  to  signify 
their  desire  that  all  their  controversies  might  be  determined,  and 
their  actions  regulated  by  it. 

From  the  whole,  therefore  it  is  plain,  that  the  primitive  church 
did  receive  certain  pieces  which  bore  the  same  titles  with  the 
books  of  our  New  Testament.  Now  we  think  it  is  evident, 
that  they  were  as  capable  of  judging  whether  a  book  was  writ- 
ten by  Matthew,  John,  or  Paul,  as  the  ancient  Romans  could  be 
of  determining  whether  Horace,  Tully,  or  Livy,  wrote  those 
which  go  under  their  names.  And  certainly  the  interest  of  the 
former  was  much  more  concerned  in  the  writings  of  tne  apos- 
tles, than  that  of  the  latter  in  the  compositions  of  their  poets, 
orators,  or  even  their  historians ;  and  there  is  reason  to  believe 
they  would  take  much  greater  care  to  inform  themselves  fully  in 
the  merits  of  the  cause,  and  to  avoid  being  imposed  upon  by 
artifice  and  fiction.  Let  us  now  proceed  to  show, 

4.  That  the  books  of  the  New  Testament  have  been  preserved 


20  AN   INTRODUCTORY    DISSERTATION. 

in  the  main  uncorrupted  to  the  present  time,  in  the  original  Ian- 
gunge  in  which  they  were  written. 

This  is  a  matter  of  the  last  importance  ;  and,  blessed  be  GoJ 
we  have  a  proportional  evidence :  an  evidence  in  which  the  hand 
of  Providence  has  indeed  been  remarkably  seen ;  for  it  is  certain 
there  is  no  other  ancient  book  in  ihe  world,  which  may  so  cer 
tainly  and  so  easily  be  proved  to  be  authentic. 

And  here  we  will  not  argue  merely  from  the  piety  of  the 
primitive  Christians,  and  the  heroic  actions  and  resolutions 
with  which  they  chose  to  endure  the  greatest  extremities,  rather 
than  deliver  up  their  Bibles,  though  that  consideration  is  evi- 
dently of  the  greatest  weight ;  but  shall  entreat  our  readers  to 
consider  the  utter  improbability  of  altering  them.  From  the 
(irst  ages  they  were  received  and  read  in  churches,  as  a  part  ol 
their  public  worship,  just  as  Moses  and  the  prophets  were  in 
the  Jewish  synagogues ;  they  were  presently  spread  far  and 
near,  as  the  boundaries  of  the  church  were  increased ;  they 
were  early  translated  into  other  languages,  of  which  translations 
some  remain  to  this  very  day.  Now,  when  this  was  the  case, 
how  could  they  be  adulterated  ?  Is  it  a  thing  to  be  supposed 
and  imagined,  that  thousands  and  millions  of  people  should 
have  come  together  from  distant  countries ;  and  that  with  all 
the  diversities  of  language  and  customs,  and,  it  may  be  added, 
of  sentiments,  too,  they  should  have  agreed  on  corrupting  a 
book,  which  they  all  acknowledged  to  be  the  rule  of  their  faith 
and  their  manners,  and  the  great  charter  by  which  they  held 
their  eternal  hopes  ?  It  would  be  madness  to  believe  it,  espe- 
cially when  we  consider  what  numbers  of  heretics  appeared  in 
the  very  infancy  of  the  church,  who  all  pretended  to  build  their 
notions  on  Scripture,  and  most  of  them  appealed  to  it  as  the 
final  judge  of  controversies.  Now  it  is  certain,  that  these  dif- 
ferent sects  of  Christians  were  a  perpetual  guard  upon  each 
other,  and  rendered  it  impossible  for  one  party  to  practise  thus 
grossly  on  the  sacred  books,  without  the  discovery  and  clamour 
of  the  rest. 

Nor  must  we  omit  to  observe,  that  in  every  age,  from  the 
apostles'  time  to  our  own,  there  have  been  numberless  quota- 
tions made  from  the  books  of  the  New  Testament ;  and  a  mul- 
titude of  commentaries  in  various  languages,  and  some  of  very 
ancient  date,  have  been  written  upon  them  ;  so  that  if  the  books 
themselves  were  lost,  they  might,  in  a  great  measure,  if  not  en- 
lircly,  be  recovered  from  the  writings  of  others.  And  we  may 
venture  to  say,  that  if  all  the  quotations  ever  made  from  all  the 
ancient  writings  now  in  Europe  were  gathered  together,  the 
bulk  of  them  would  by  no  means  be  comparable  to  that  of  the 
quotations  taken  from  the  New  Testament  alone.  So  that  anv 


AN    INTRODUCTORY    DISSERTATION.  21 

man  might  with  much  better  reason  dispute  whether  the  writings 
ascribed  to  Homer,  Demosthenes,  Virgil,  or  Caesar,  be  in  too 
main  such  as  they  left  them,  than  he  could  question  it  concern- 
ing those  of  Matthew,  Mark,  Luke,  John,  Peter,  James,  and 
Paul. 

It  may  be  said  in  the  main,  because  we  readily  allow,  that  the 
hand  of  a  printer,  or  of  a  transcriber,  might  chance,  in  some 
places,  to  insert  one  letter  or  word  for  another;  and  the  various 
readings  of  this,  as  well  as  all  other  ancient  books,  prove  that 
this  has  sometimes  been  the  case.  But  those  various  readings 
are  generally  of  such  little  importance,  that  he  wrho  can  urge 
them  as  an  objection  against  the  assertion  we  are  now  maintain- 
ing, must  have  little  judgment,  or  little  integrity ;  and,  indeed, 
after  those  excellent  things  which  have  been  said  on  the  subject 
by  many  defenders  of  Christianity,  he  must,  if  he  has  read  their 
writings,  have  little  modesty  too. 

Since  then  it  appears  that  the  books  in  the  New  Testament, 
as  they  now  stand  in  the  original,  are,  without  any  material  al- 
teration, such  as  they  were  when  they  came  from  the  hands  of 
the  sacred  authors,  nothing  remains  to  complete  this  part  of  the 
argument,  but  to  show, 

5.  That  the  translation  of  them  now  in  common  use  may  be 
depended  upon,  as,  in  all  particulars,  agreeable  to  the  original. 

This  is  a  fact  of  which  the  generality  of  readers  are  not  able 
to  judge  immediately,  though  it  is  of  the  last  importance  ;  it  is, 
therefore,  with  great  pleasure  we  reflect,  how  ample  evidence 
they  may  have  another  way,  to. make  their  mind  easy  on  this 
head.  We  mean  by  the  concurrent  testimony  of  others,  in  cir- 
cumstances in  which  it  cannot  be  imagined  they  would  unite  to 
deceive  them. 

There  are  few  who  preach  the  Gospel  of  the  Son  of  God,  but 
have  examined  this  matter  with  the  greatest  care,  and  are  able 
to  judge  in  so  easy  a  case ;  and  who  will  all '  unanimously  de- 
clare, that  the  common  English  translation  is  in  the  main  faithful 
and  judicious.  We  do  not,  indeed,  scruple,  on  some  occasions, 
to  animadvert  upon  it ;  but  these  remarks  never  affect  the  funda- 
mentals of  religion,  and  seldom  reach  any  further  than  the  be-autv 
of  a  figure,  or  the  connexion  of  an  argument. 

But  the  argument  does  not  wholly  rest  on  the  unanimous  suf- 
frages of  the  teachers  of  the  Gospel.  The  different  sects  ol 
protestants  in  this  kingdom  bear  witness  to  this  truth.  For  it  is 
certain,  that  where  a  body  of  men  dissent  from  the  public  estab- 
lishment, and  yet  agree  with  the  church  from  which  they  dis- 
sent, in  using  the  same  translation,  though  they  are  capable  of 
examining  and  judging  of  it,  it  is  as  great  evidence  as  can  be 
desired,  that  such  a  translation  is  right  in  the  main.  But  the 
dissenters  unanimously  unite  with  us  in  bearing  testimony  to 


22        AN  INTRODUCTORY  DISSERTATION. 

die  oracle  of  God,  as  delivered  in  our  own  language :  and  con- 
sequently our  translation  may  be  depended  upon. 

Thus  have  I  finished  the  part  of  my  argument,  and  shown 
that  the  Christian  religion  is  certainly  true,  and  that  the  New 
Testament  is  genuine.  I  shall  next  proceed  to  show, 

II.  That  from  allowing  the  New  Testament  to  be  genuine,  h 
will  undeniably  follow,  that  Christianity  is  a  divine  revela- 
tion. 

And  here  a  person  is  at  first  ready  to  be  lost  in  the  multipli- 
city of  arguments  which  surround  him.  It  is  very  easy  to  find 
proofs,  but  difficult  to  range  and  dispose  them  in  such  an  order 
as  best  to  illustrate  and  confirm  each  other.  We  shall  therefore 
offer  them  in  the  following  natural  series. 

The  authors  of  the  books  contained  in  the  New  Testament 
were  certainly  capable  of  judging  concerning  the  truth  of  the 
facts  they  asserted :  their  characters,  so  far  as  we  can  judge  of 
them  by  their  writings,  render  them  worthy  of  regard  ;  and  they 
were  under  no  temptation  to  attempt  imposing  on  the  world  by 
such  relations  as  they  have  given  us,  if  they  had  been  false. 
Nevertheless,  it  is  certain  in  fact,  they  did  gain  credit,  and  suc- 
ceeded in  a  most  amazing  manner,  against  all  opposition.  It  is 
therefore  certain,  that  the  facts  which  they  asserted  were  true ; 
and  if  they  were  true,  then  it  was  reasonable  for  their  contem- 
poraries, and  it  is  reasonable  for  us,  to  receive  the  Gospel  as  a 
divine  revelation  ;  especially  if  we  consider  what  has  happened 
to  the  world  for  the  confirmation  of  it,  since  first  propagated 
by  them.  This  is  the  conclusion  to  which  we  must  attend ; 
and  therefore  let  us  seriously  consider  each  of  the  steps  by  which 
we  arrive  at  it. 

It  is  exceedingly  evident,  that  the  writers  of  the  New  Testa- 
ment certainly  knew  the  facts  they  asserted  were  true. 

And  this  they  must  have  known,  for  this  plain  reason :  be- 
cause they  inform  us,  they  did  not  trust  merely  to  the  report 
even  of  persons  whom  they  thought  most  credible,  but  were  pre- 
sent themselves  when  several  of  the  most  important  facts  hap- 
pened ;  and  so  received  them  on  the  testimony  of  their  own 
senses.  On  this  St.  John,  in  his  first  epistle,  ch.  i.  ver.  1 — 3, 
lays  a  very  great  and  reasonable  stress :  "  That  which  we  have 
seen  wittt  our  eyes ;"  and  that  not  only  by  a  sudden  glance,  but 
"  which  we  have  attentively  looked  upon,  and  which  even  our 
hands  have  handled,  of  the  word  of  life  :"  i.  e.  of  Christ  and  his 
Gospel,  declare  we  unto  you. 

Let  the  common  sense  of  mankind  judge  here.  Did  not 
Matthew  and  John  certainly  know  whether  they  had  personally. 
and  familiarly,  conversed  with  Jesus  of  Nazareth  or  not? 
Whether  he  had  chosen  them  for  his  constant  attendants  and 
apostles  ?  Whether  they  had  seen  him  heal  the  sick,  dispossess 


AN    INTRODUCTORY    DISSER1  A'ilON.  23 

devils,  and  raise  the  dead  ?  And  whether  they  themselves  had 
received  from  him  such  miraculous  endowrr  ents  as  they  declare 
he  bestowed  upon  them ?  Did  they  not  know  whether  he  fell 
into  the  hands  of  his  enemies,  and  was  publicly  put  to  death  or 
not  ?  Did  riot  John  know  whether  he  saw  him  expiring  on  the 
cross  or  not?  and  whether  he  received  from  him  a  dying 
charge,  which  he  records,  ch.  xix.  ver.  27  ?  Did  he  not  know 
whether  he  saw  him  wounded  in  the  side  with  a  spear  or  not  ? 
and  whether  he  did,  or  did  not  see  the  effusion  of  blood  and 
water,  which  was  an  infallible  argument  of  his  being  really  dead? 
Concerning'  which,  it  being  so  material  a  circumstance,  he  adds, 
"  He  that  saw  it  bare  record ;  and  he  knoweth  that  he  saith 
true ;"  i.  e.  that  it  was  a  case  in  which  he  could  not  possibly  be 
deceived.  And  with  regard  to  Christ's  resurrection,  did  he  not 
certainly  know  whether  he  saw  our  Lord  again  and  again ;  and 
whether  he  handled  his  body,  that  he  might  be  sure  it  was  not  a 
mere  phantom  ?  What  one  circumstance  of  his  life  could  he 
certainly  know  if  he  were  mistaken  in  this  ? 

Did  not  Luke  know  whether  he  was  in  the  ship  with  Paul 
when  that  extraordinary  wreck  happened,  by  which  they  were 
thrown  ashore  on  the  island  of  Malta  ?  Did  he  not  know 
whether,  while  they  were  lodged  together  in  the  governor's 
house,  Paul  miraculously  healed  one  of  the  family,  and  many 
other  diseased  persons  in  the  island,  as  he  positively  asserts  that 
he  did  in  Acts  xxviii.  ? 

Did  not  Paul  certainly  know  whether  Christ  appeared  to  him 
on  the  way  to  Damascus  or  not?  whether  he  was  blind;  and 
afterwards,  on  the  prayer  of  a  fellow  disciple,  received  his  sight  ? 
or  was  that  a  circumstance  in  which  there  could  be  room  for 
mistake  ?  Did  he  not  know  whether  he  received  such  extraor- 
dinary revelations  and  extraordinary  powers,  as  to  be  able,  by 
the  laying  on  of  his  hands,  or  by  the  words  of  his  mouth,  to  work 
miracles  ? 

To  add  no  more :  Did  not  Peter  know  whether  he  saw  the 
glory  of  Christ's  transfiguration,  and  heard  that  voice  to  which 
he  so  expressly  refers,  when  he  says,  "  We  have  not  followed 
cunningly  devised  fables,  but  were  eye-witnesses  of  his  majesty, 
when  there  came  such  a  voice  to  him  ;  and  this  voice  we  heard  ?" 
2  Peter,  I.  16—18. 

Now  Matthew,  Mark,  Luke,  John,  Paul,  and  Peter,  are  by 
far  the  most  considerable  writers  of  the  New  Testament ;  and 
surely  when  we  reflect  on  these  particulars,  we  must  own  that 
there  are  few  historians,  ancient  or  modern,  that  could  so  cer- 
tainly judge  of  the  truth  of  the  facts  which  they  have  related.  The 
reason  why  we  have  enlarged  in  stating  so  clear  a  case  is,  that 
it  is  the  foundation  of  the  whole  argument ;  and  that  this  branch 
of  it  alone,  cuts  off  infidels  from  that  refuge  which  they  would 


24  AN    INTRODUCTORY    DISSERTATION 

generally  choose,  that  of  pleading  the  apostles  were  entnusiasts: 
and  leaves  them  silent,  unless  they  will  say  that  they  were  im- 
postors. For  you  evidently  see,  that  could  we  suppose  these 
facts  to  be  false,  they  could  by  no  means  pretend  an  involuntary 
mistake  ;  but  must,  in  the  most  criminal  and  aggravated  sense. 
is  St.  Paul  himself  expresses  it,  1  Cor.  xv.  15.  "Be  found 
false  witnesses  of  God."  But  how  unreasonable  it  would  be  to 
•harge  them  with  so  notorious  a  crime  will  in  part  appear  if  we 
consider, 

That  the  character  of  these  writers,  so  far  as  we  can  judge  by 
r.heir  works,  seems  to  render  them  worthy  of  regard  ;  and  leaves 
no  room  to  imagine  that  they  intended  to  deceive  us. 

It  would  be  unnecessary  to  show  at  large,  that  they  appear 
to  have  been  persons  of  natural  sense,  and  at  the  time  of  their 
writing,  of  a  composed  mind ;  for  certainly,  no  man  that  ever 
read  the  New  Testament  with  attention,  could  imagine  they  were 
idiots  or  madmen.  Let  the  discourses  of  Christ  in  the  Evange- 
lists, of  Peter  and  Paul  in  the  Acts,  as  well  as  many  pas- 
sages in  the  Epistles,  be  perused,  and  we  will  venture  to  say,  that 
he  who  is  not  even  charmed  with  them,  must  be  a  stranger  to 
all  the  justest  rules  of  polite  criticism.  But  he  who  suspects 
that  the  writers  wanted  common  sense,  must  himself  be  most 
evidently  destitute  of  it ;  and  he  who  can  suspect  they  might 
possibly  be  distracted,  must  himself,  in  this  instance  at  least,  be 
just  as  mad  as  he  imagines  them  to  have  been.  It  was  neces- 
sary, however,  just  to  touch  upon  this ;  because  unless  we  are 
satisfied  that  a  person  be  himself  in  what  he-  writes,  we  cannot 
pretend  to  determine  his  character  from  his  writings. 

Having  premised  this,  let  us,  on  perusing  the  New  Testament, 
observe  what  evident  marks  it  bears  of  simplicity  and  integrity, 
of  piety  and  benevolence  ;  upon  which  we  shall  find  them  plead- 
ing the  cause  of  its  authors,  with  a  nervous,  though  gentle  elo- 
quence ;  and  powerfully  persuading  the  mind,  that  men  who 
were  capable  of  writing  so  excellently  well,  must  evidently  ap- 
pear to  have  strictly  adhered  to  the  rectitude  of  truth. 

The  manner  in  xvhich  they  relate  this  narration  is  most 
happily  adapted  to  gain  our  belief.  For  as  they  tell  it  with  a 
great  deal  of  circumstance,  which  by  no  means  could  be  pru- 
dent in  legendary  writers,  because  it  leaves  so  much  the  more 
room  for  confutation ;  so  they  also  do  it  in  the  most  easy  and 
natural  manner.  There  is  no  air  of  declamation  and  harangue ; 
nothing  that  looks  like  artifice  and  design;  no  apologies,  no 
encomiums,  no  character,  no  reflections,  no  digressions:  but 
the  facts  are  recounted  with  great  simplicity,  just  as  they  ap- 
pear to  have  happened ;  and  those  facts  are  left  to  speak  for 
themselves  in  their  great  author.  It  is  plain  that  the  rest  of 
these  writers,  as  well  as  the  apostle  Paul,  did  not  aflecr  excel- 


AN    INTRODUCTORY    DISSERTATION.  25 

lency  of  speech,  or  flights  of  eloquence,  as  the  phrase  signifies : 
but  determined  to  know  nothing,  though  amongst  the  most  learn- 
ed and  polite,  save  Jesus  Christ,  and  him  crucified.  A  conduct 
which  is  the  more  to  be  admired,  when  we  consider  how  extra- 
ordinary a  theme  theirs  was,  and  with  what  abundant  variety  of 
most  pathetic  declamation,  it  would  easily  have  furnished  any 
common  writer :  so  that  one  would  really  wonder  how  they  could 
forbear  it.  But  they  rightly  judged  that  a.  vain  affectation  of 
ornament,  when  recording  such  facts  of  their  own  knowledge, 
might  perhaps  have  brought  their  sincerity  into  question ;  and 
so  have  rendered  the  cross  of  Christ  of  no  effect. 

Their  integrity  likewise  evidently  appears  in  the  freedom  with 
which  they  mention  those  circumstances,  which  might  have  ex- 
posed their  Master  and  themselves  to  the  greatest  contempt 
among  prejudiced  and  inconsiderate  men ;  such  as  they  knew 
they  must  generally  expect  to  meet  with.  As  to  their  Master, 
they  scruple  not  to  own,  that  his  country  was  despised,  his  birth 
and  education  mean,  and  his  life  indigent ;  that  he  was  most  dis- 
dainfully rejected  by  the  rulers,  and  accused  of  sabbath-breaking, 
blasphemy,  and  sedition :  that  he  was  reviled  by  the  populace  as 
a  debauchee,  lunatic,  and  a  demoniac  ;  and  at  last,  by  the  united 
rage  of  both  rulers  and  people,  was  publicly  executed  as  the 
vilest  of  malefactors,  with  all  imaginable  circumstances  of  igno- 
miny, scorn,  and  abhorrence. 

Nor  do  they  scruple  to  own  that  terror  and  distress  of  spirit 
into  which  he  was  thrown  by  his  sufferings,  though  this  was  a 
circumstance  at  which  some  of  the  heathens  took  the  greatest 
offence,  as  utterly  unworthy  so  excellent  and  divine  a  person. 
As  to  themselves,  the  apostles  readily  confess  not  only  the  mean- 
ness of  their  original  employment,  and  the  scandal  of  their  for- 
mer life,  but  their  prejudices,  their  follies,  and  their  faults,  after 
Christ  had  honoured  them  with  so  holy  a  calling.  They  ac- 
knowledge their  lowness  of  apprehension  under  so  excellent  a 
teacher;  their  unbelief,  their  cowardice,  their  amhition,  their 
rash  zeal,  and  their  foolish  contentions.  So  that,  on  the  whole, 
they  seemed  every  where  to  forget  they  were  waiting  of  them- 
selves, and  appear  not  at  all  solicitous  about  their  own  reputation ; 
but  only  that  they  might  represent  the  matter  just  as  li  was, 
whether  they  went  through  honour  or  dishonour,  through  evil 
report  or  good  report.  Nor  is  this  all ;  for, 

It  is  certain,  that  in  their  writings  there  are  the  most  genuine 
traces,  not  only  of  a  plain  and  hones-t,  but  of  a  most  pious  ana 
devout,  a  most  benevolent  and  generous  disposition.  These  ap- 
pear especially  in  the  epistolary  parts  of  the  New  Testament, 
where  indeed  we  should  most  reasonably  expect  to  find  them .  and 
of  these  it  may  be  confidently  affirmed,  that  the  greater  progress 
any  one  has  made  in  love  to  God,  in  zeal  for  his  glory,  in  a 


20  AN    INTRODUCTORY    DISSERTATION. 

compassionate  and  generous  concern  for  the  present  and  futur* 
happiness  of  mankind ;  the  more  humble,  and  candid,  and  tern 
perate,  and  pure  he  is ;  the  more  ardently  he  loves  truth,  ana 
the  more  steadily  he  is  determined  to  suffer  the  greatet  extremity 
in  its  defence ;  in  a  word,  the  more  his  heart  is  weaned  from 
the  present  world,  and  the  more  it  is  fired  with  the  prospect  of 
a  glorious  immortality,  the  more  pleasure  he  will  take  in  reading 
those  writings :  the  more  will  he  relish  the  spirit  which  disco- 
vers itself  in  them,  and  find  that  as  face  answers  to  face  in  water, 
so  do  the  traces  of  divine  grace  which  appear  there,  answer  to 
those  which  a  good  man  feels  in  his  own  soul.  Nay  it  may  he 
added  that  the  warm  and  genuine  workings  of  that  excellent 
and  holy  temper,  which  every  where  discovers  itself  in  the  New 
Testament,  have  for  many  ages  been  the  most  effectual  method 
of  animating  true  believers  with  a  zeal  for  the  honour  of  the 
Gospel,  and  a  desire  of  framing  their  conversation  as  becomes 
the  Gospel  of  Christ. 

Where  then  there  are  such  genuine  marks  of  an  excellent 
character,  not  only  in  their  discourses,  but  in  their  epistolary 
writings,  and  those  sometimes  addressed  to  particular  and  inti- 
mate friends,  to  whom  the.  mind  naturally  opens  itself  with  the 
greatest  freedom,  surely  no  candid  and  equitable  judge  would 
lightly  believe  them  to  be  all  counterfeit ;  or  would  imagine, 
without  very  substantial  proof,  that  persons  who  breathe  such 
exalted  sentiments  of  God  and  religion,  should  be  guilty  of  any 
kind  of  wickedness  ;  and  in  proportion  to  the  degree  of  enormity 
and  aggravation  attending  such  a  supposed  crime,  it  may  justly 
be  expected  that  the  evidence  of  their  having  really  committed  it 
should  be  unanswerably  strong  and  convincing. 

Now  it  is  very  certain,  on  the  principles  laid  down  above,  that 
if  the  testimony  of  the  apostles  was  false,  they  must  have  acted 
as  detestable  and  villainous  a  part  as  one  can  easily  conceive. 
To  be  found,  as  the  apostle  with  his  usual  energy  expresses  it, 
false  witnesses  of  God  in  any  single  instance,  and  solemnly 
declare  to  have  done  miraculously  what  we  in  our  own  con- 
sciences know  was  never  done  at  all,  would  be  an  audacious 
degree  of  impiety,  to  which  none  but  the  most  abandoned  of 
mankind  could  arrive.  Yet  if  the  testimony  of  the  apostles 
was  false,  as  we  have  proved  they  could  not  be  themselves  mis- 
taken in  it,  this  must  have  been  their  case  ;  and  that  not  in  one 
single  instance  only,  but  in  a  thousand.  Their  lives  must,  in 
effect,  be  one  continued  and  perpetual  scene  of  perjury ;  and  all 
the  most  solemn  actions  of  it  (in  which  they  were  speaking  to 
God,  or  speaking  of  him  as  God  the  Father  of  Christ,  from  whom 
they  received  tiieir  commissiop  and  powers)  must  be  a  most 
profane  and  daring  insult  on  all  the  acknowledged  perfections  of 
fiis  nature. 


AN    INTRODUCTORY    DISSERTATION.  27 

And  the  inhumanity  of  such  a  conduct  would  on  the  whole, 
have  been  equal  to  its  impiety.  For  it  would  have  been  deceiv 
ing  men  in  their  most  important  interests,  and  persuading  them 
to  venture  their  own  future  happiness  on  the  power  and  fidelity 
of  one  whom,  on  this  supposition,  they  knew  to  have  been  an 
impostor,  and  justly  to  have  suffered  a  capital  punishment  for 
his  crimes.  It  cannot  be  supposed  that  God,  who  regards  the 
interest  of  his  children,  would  long  suffer  such  an  imposition  to 
prevail,  without  preventing  it  by  the  interposition  of  his  wisdom 
and  power. 

It  would  have  been  great  guilt  to  have  given  the  hearts  and 
devotions  of  men  so  wrong  a  turn,  even  though  they  had  found 
magistrates  ready  to  espouse  and  establish,  yea,  and  to  enforce 
the  religion  they  taught.  But  on  the  contrary,  to  labour  to  pro- 
pagate it  m  the  midst  of  the  most  vigorous  and  severe  opposition 
from  them,  must  equally  enhance  the  guilt  and  folly  of  the  under- 
taking. For  by  this  means  they  would  have  made  themselves 
accessary  to  the  ruin  of  thousands ;  and  all  the  calamities  which 
fell  on  such  proselytes,  or  even  on  their  remotest  descendants, 
for  the  sake  of  Christianity,  would  be  in  a  great  measure  charge- 
able on  these  first  preachers  of  it.  The  blood  of  honest,  yea,  of 
pious,  worthy,  and  heroic  persons,  who  might  otherwise  have 
been  the  greatest  blessings  to  the  public,  would  in  effect,  be  cry- 
ing for  vengeance  against  them.  And  the  distresses  of  the  wid- 
ows and  orphans,  which  those  martyrs  might  leave  behind  them 
would  join  to  swell  the  account. 

So  that  on  the  whole,  the  guilt  of  those  malefactors,  who  are 
from  time  to  time  the  victims  of  public  justice,  even  for  robbery, 
murder,  or  treason,  is  small  when  compared  with  that  which  we 
have  now  been  stating.  And  corrupt  as  human  nature  is,  it  ap- 
pears to  be  utterly  improbable,  that  twelve  men  should  be  found, 
we  will  not  say  in  one  little  nation,  but  even  on  the  whole  face 
of  the  earth,  who  could  be  capable  of  entering  into  so  black  a 
confederacy,  on  any  terms  whatsoever. 

And  now,  in  this  view  of  the  case,  let  us  make  a  serious 
pause,  and  compare  it  with  what  we  have  just  been  saying  of 
the  character  of  the  apostles  of  Jesus,  so  far  as  an  indifferent 
person  could  conjecture  it  from  their  writings,  and  then  say, 
whether  we  can  in  our  hearts  believe  them  to  have  been  these 
abandoned  wretches,  at  once  the  reproach  and  astonishment  of 
mankind  1  Would  they  have  sealed  a  known  falsity  with  their 
blood,  or  bartered  their  lives  for  the  confirmation  of  vague  no- 
tions or  uncertain  conjectures  ?  We  cannot  surely  believe  such 
tilings  of  any,  and  much  less  of  them,  unless  it  shall  appear  they 
were  in  some  peculiar  circumstances  of  strong  temptation ;  and 
what  those  circumstances  could  be,  it  is  difficult  even  for  imagi- 
nation to  conceive. 


28  AN    INTRODUCTORY    DISSERTATION. 

I?iit  history  is  so  far  from  suggesting  any  unthought  of  fact,  to 
help  our  imagination  on  this  head,  that  it  bears  strongly  the  con- 
trary way.  I  shall  now  proceed  to  show, 

That  they  were  under  no  temptation  to  forge  a  story  of  this 
kind,  or  to  publish  it  to  the  world,  knowing  it  to  be  false. 

They  could  reasonably  expect  no  gain,  no  reputation  by  it. 
But  on  the  contrary,  supposing  it  an  imposture,  they  must,  writh 
the  most  ordinary  share  of  prudence,  have  foreseen  infamy  and 
ruin,  as  the  certain  consequences  of  attempting  it.  For  the 
grand  foundation  of  their  doctrines  was,  that  Jesus  of  Nazareth, 
who  was  crucified  at  Jerusalem  by  the  Jewish  rulers,  was  the 
Son  of  God,  and  the  Lord  of  all  things.  We  appeal  to  men's 
consciences,  whether  this  looks  at  all  like  the  contrivances  of 
artful  and  designing  men  ? 

It  was  evidently  charging  upon  the  princes  of  their  country, 
the  most  criminal  and  aggravated  murder;  indeed,  all  things 
considered,  the  most  enormous  act  of  wickedness  which  the  sun 
had  ever  seen.  They  might  therefore  depend  upon  it,  that  these 
rulers  would  immediately  employ  all  their  art  and  power  to  con- 
fute the  testimony,  and  to  destroy  their  persons.  Accordingly, 
one  of  them  was  presently  stoned ;  another  quickly  beheaded ; 
and  most  of  the  rest  scattered  abroad  into  strange  cities  (as  we 
learn  from  the  Acts  of  the  Apostles)  where  they  were  sure  to  be 
received  with  great  prejudices,  raised  against  them  amongst 
the  Jews,  by  reports  from  Jerusalem,  and  highly  strength- 
ened by  their  expectation  of  a  temporal  Messiah :  expectations, 
which,  as  the  apostles  knew  by  their  o\vn  experience,  it  was  ex- 
ceedingly difficult  to  root  out  of  men's  minds :  expectations  which 
would  render  the  doctrine  of  Christ  crucified  an  insuperable 
stumbling-block  to  the  Jews. 

Nor  could  they  expect  a  much  better  reception  among  the 
Gentiles,  with  whom  their  business  was  to  persuade  them  to  re- 
nounce the  gods  of  their  ancestors,  and  to  depend  upon  a  person 
who  had  died  the  death  of  a  malefactor ;  to  persuade  them  to 
forego  the  pompous  idolatries  in  which  they  had  been  educated, 
and  all  the  sensual  indulgences  with  which  their  religion  (if  it 
may  be  called  a  religion)  was  attended,  to  worship  one  invisible 
God  through  one  Mediator,  in  a  most  plain  and  simple  manner ; 
and  to  receive  a  set  of  precepts,  most  directly  calculated  to  con- 
trol and  restrain  not  only  the  enormities  of  men's  actions,  but  the 
irregularities  of  their  hearts. 

A  most  difficult  undertaking !  And  to  engage  them  to  this, 
they  had  no  other  arguments  to  bring,  but  such  as  were  taken 
from  the  views  of  an  eternal  state  of  happiness  cr  misery,  of 
which  they  asserted  their  crucified  Jesus  to  be  supreme  disposer, 
who  should  another  day  dispense  his  blessings  or  his  vengeance, 
as  the  Gospel  had  been  embraced  or  rejected.  Now,  could 


A.N    INTRODUCTORY    DISSERTATION.  29 

it  be  imagined,  that  men  would  easily  be  persuaded,  merely  on 
the  credit  of  their  affirmation,  or  in  compliance  with  their  im- 
portunity, to  believe  things  which  to  their  prejudiced  minds 
would  appear  so  improbable,  and  to  submit  to  impositions  to 
.heir  corrupt  inclinations  so  insupportable?  And  if  they  could 
lot  persuade  them  to  it,  what  could  the  apostles  then  expect? 
What  but  to  be  insulted  as  fools  or  madmen  by  one  sort  of 
oeople  ;  and  by  another  to  be  persecuted  with  the  most  savage 
and  outrageous  cruelty,  as  blasphemers  of  their  gods,  as  seducers 
of  their  people,  and  disturbers  of  the  public  peace  ?  All  which 
we  know  happened  accordingly.  Nay,  they  assure  us,  that  their 
Lord  had  often  warned  them  of  it ;  and  they  themselves  expected 
it ;  and  thought  it  necessary  to  admonish  their  followers  to  ex- 
pect it  too.  And  it  appears,  that  far  from  drawing  back  upon 
that  account,  as  they  would  surely  have  done,  if  they  had  been 
governed  by  secular  motives,  they  became  so  much  the  more 
zealous  and  arduous ;  and  animated  each  other  to  resist,  even  a  I. 
the  price  of  their  blood. 

Now,  as  this  is  a  great  evidence  of  the  integrity  and  piety 
of  their  characters,  and  thus  illustrates  the  former  head,  so  it 
serves  the  purpose  now  immediately  in  view,  that  is,  it  proves 
how  improbable  it  is  that  any  person  of  common  sense  should 
engage  in  an  imposture,  from  which,  as  many  have  justly  ob- 
served, they  could  on  their  own  principles  have  nothing  to  expect, 
but  ruin  in  this  world,  and  damnation  in  the  next.  When  we 
therefore  consider  and  compare  their  characters  and  circum- 
stances, it  appears  utterly  improbable,  on  various  accounts,  that 
they  would  have  attempted  in  this  article  to  impose  upon  the 
world.  But  suppose  that  in  consequence  of  some  unaccountable, 
as  well  as  some  undiscoverable  frenzy,  they  had  ventured  on  the 
attempt,  it  is  easy  to  show, 

That,  humanly  speaking,  they  must  quickly  have  perished  in 
it;  and  their  cause  must  have  died  with  them,  without  ever 
gaining  any  credit  in  the  world.  Common  sense  must  have 
suggested  to  them  that  the  report  of  a  circumstance  most  extra- 
ordinary in  its  nature,  if  not  attested  by  the  most  convincing 
evidence,  must  have  exposed  their  cause  as  base,  absurd,  and 
contemptible. 

One  may  venture  to  say  this  in  general,  on  the  principles 
which  we  have  before  laid  down.  But  it  appears  still  more  evi- 
dent when  we  consider  the  nature  of  the  fact  they  asserted,  in 
conjunction  with  the  methods  they  took  to  engage  men  to  be- 
lieve it;  methods,  which,  had  the  apostles  been  impostors,  must 
have  had  the  most  direct  tendency  to  ruin  both  their  doctrine 
and  themselves. 

Let  us  a  little  more  particularly  reflect  on  the  nature  of 
that  grand  fact,  namely,  the  death,  resurrection,  and  exaltation  o{ 


30  AN    INTRODUCTORY    DISSERTATION. 

Christ ;  which,  as  already  observed,  was  the  great  foundation  of 
the  Christian  system,  as  first  represented  by  the  apostles.  The 
resurrection  of  a  dead  man,  and  his  ascension  unto,  and  abode 
in  the  upper  world,  was  so  strange  a  thing,  that  a  thousand  ob- 
jections might  immediately  be  raised  against  it :  and  some  extra- 
ordinary proofs  might  justly  be  required  as  a  balance  to  them. 
Now  the  rejectors  of  the  Gospel,  it  might  be  supposed,  would  set 
themselves  to  invent  some  hypothesis,  which  should  have  some 
appearance  of  probability,  how  such  amazing  circumstances 
should  ever  gain  credit  in  the  world,  if  they  had  not  some  very 
convincing  proofs.  But  this,  with  all  their  endeavours,  is  totally 
impracticable  ;  and  consequently,  the  most  convincing  proof  that 
can  ba  given  of  the  great  truth  of  the  whole. 

When  the  Christian  seriously  considers  the  horrid  but  vain  at- 
tempts these  enemies  to  the  Gospel  make,  to  pervert  that  religion 
on  which  the  redemption  of  the  human  race  is  founded,  how 
natural  is  it  for  him  to  ask,  Is  it  possible  that  even  the  most  im- 
pious and  obstinate  atheist  can  read  with  attention,  the  various 
and  astonishing  circumstances  that  attended  the  divine  Redeemer 
from  his  birth  to  his  crucifixion,  and  yet  disbelieve  ?  Does  not 
even  the  minutest  circumstance  and  transaction  fully  evince  the 
great  truths  of  his  mission  ?  And  shall  the  atheist  continue  even 
to  doubt,  merely  because  himself  was  not  an  eye-witness  to  the 
facts  recorded  by  those  who  were  ? 

The  celebrated  Dr.  Watts  has  very  justly  pictured  the  character 
of  the  atheist  in  the  following  stanzas : 

Fools  in  their  hearts  believe  and  say, 

That  all  religion's  vain. 
There  is  no  God  that  reigns  on  high, 

Or  minds  the  affairs  of  n.'iii. 

From  thoughts  so  dreadful  and  profane, 

Corrupt  discourse  proceeds; 
And  in  their  impious  hands  are  found 

Abominable  deeds. 

Their  tongues  are  us'd  to  speak  deceit, 

Their  slanders  never  cease : 
Ho'.v  swift  to  mischief  are  their  feet, 

Nor  know  the  paths  of  peace! 


Such  seeds  ofsin  (that  hitter  root) 
In  all  their  hearts  are  found; 

Nor  can  they  hear  diviner  fruit, 
TiSI  grace  relini:  the  "round. 


But  let  us  pursue  the  argument  a  little  further,  and  we  shall 
easily  discover  what  must  destroy  every  observation  made  by 
the  Infidel,  and  confirm  his  opponent  in  the  incontrovertible  and 
glorious  cause  of  the  Christian  n-li^ion. 


AN    INTRODUCTORY    DISSERTATION.  31 

The  manner  in  which  tl>e  apostles  undertook  to  prove  the 
truth  of  their  testimony  to  these  facts  ;  and  it  will  evidently  ap- 
pear, that  instead  of  confirming  their  system,  it  must  have  been 
sufficient  utterly  to  have  overthrown  it,  had  it  been  itself  the 
most  probable  imposture  that  the  wit  of  man  could  ever  have 
contrived.  It  is  evident  that  they  did  not  merely  assert  that 
they  had  seen  miracles  wrought  by  this  Jesus,  but  that  he  had 
sndowed  themselves  with  a  variety  of  miraculous  powers.  And 
these  they  undertook  to  display,  not  in  such  idle  and  useless 
tricks  as  slight-of-hand  might  perform ;  but  in  such  sol-id  and 
important  works  as  appeared  worthy  of  a  divine  interposition, 
and  entirely  superior  to  human  power :  restoring  sight  to  the 
blind,  soundness  to  lepers,  activity  to  the  lame,  and,  in  some 
instances,  life  to  the  dead.  Nor  were  these  things  undertaken 
in  a  corner,  in  a  circle  of  friends  or  dependants ;  nor  were  they 
said  to  have  been  wrought  on  such  as  might  be  suspected  of 
being  confederate  in  the  fraud  ;  but  they  were  done  often  in  the 
public  streets,  in  the  sight  of  enemies,  on  the  persons  of  such 
as  were  utter  strangers  to  the  apostles  ;  but  sometimes  well  known 
to  neighbours  and  spectators,  as  having  long  laboured  under  those 
calamities,  which,  to  human  skill,  were  utterly  incurable — 
Would  impostors  have  made  such  pretensions  as  these — or,  il 
they  had,  must  they  not  immediately  have  been  exposed  and 
ruined  ? 

Nor  is  there  any  room  at  all  to  object,  that  perhaps  the  apos- 
tles might  not  undertake  to  do  these  things  on  the  spot,  but  only 
assert  that  they  had  done  them  elsewhere  ;  for  even  then  it  would 
have  been  impossible  that  they  should  have  gained  credit ;  and 
they  would  have  seemed  less  credible,  on  account  of  such  a  pre 
tence.  Whatever  appearance  there  might  have  been  of  gravity, 
integritv,  and  piety,  in  the  conversation  of  Peter,  for  instance, 
very  few,  especially  such  as  had  known  but  little  of  him,  would 
have  taken  it  upon  his  word,  that  he  saw  Jesus  raise  Lazarus 
from  the  dead  at  Bethany :  but  fewer  yet  would  have  believed 
his  affirmation,  had  it  been  ever  so  solemn,  that  he  himself  raised 
Dorcas  at  Joppa,  unless  he  had  done  some  extraordinary  work 
before  them,  correspondent  at  least,  if  not  equal  to  that.  One 
may  easily  think  of  invincible  objections,  which  otherwise  might 
have  been  made ;  and  undoubtedly  the  more  such  assertions  had 
been  multiplied,  every  new  person,  scene,  and  fact,  had  been  an 
additional  advantage  given  to  the  enemy,  to  have  detected  and 
confuted  the  whole  system,  which  Peter  and  his  brethren  had 
thus  endeavoured  to  establish. 

But  to  come  still  closer  t«  -  the  point :  If  the  New  Testament 
be  genuine,  as  we  have  already  proved  it,  then  it  is  certain 
that  the  apostles  wrought  -mracles  in  the  very  presence  of  those 
to  whom  their  writings  were  addressed ;  nay  more,  they  like- 


32          t         AN    INTRODUCTORY    DISSERTATION. 

wise  conferred  those  miraculous  gifts  in  some  considerable  de- 
gree on  others,  even  the  very  persons  to  whom  they  wrote ; 
and  they  appeal  to  their  consciences  with  regard  to  the  truth  of 
it.  And  could  there  possibly  be  room  for  delusion  here  ?  It  is 
exceedingly  remarkable  to  this  purpose,  that  Paul  makes  this 
appeal  to  the  Corinthians,  and  to  the  Galatians,  when  amongst 
them  there  were  some  persons  disaffected  to  him,  who  were 
taking  all  opportunities  to  sink  his  character,  and  to  destroy 
his  influence.  And  could  they  have  wished  for  a  better  oppor- 
tunity than  such  an  appeal?  An  appeal  which,  had  riot  the 
fact  it  supposed  been  certain,  far  from  recovering  those  that 
were  wavering  in  their  esteem,  must  have  been  sufficient  utterly 
to  disgust  his  most  cordial  and  steady  friends.  The  same  re- 
mark may  be  applied  to  the  advices  and  reproofs  which  the 
apostle  there  gives,  relating  to  the  use  and  abuse  of  their 
spiritual  gifts;  which  had  been  notoriously  absurd,  and  even 
ridiculous,  had  not  the  Christians  to  whom  he  wrote  been  really 
possessed  of  them.  And  these  gifts  were  so  plainly  supernatu- 
ral, that  as  it  had  been  observed,  if  it  be  allowed  that  mira- 
cles can  prove  a  divine  revelation,  and  that  the  First  Epistle 
..o  the  Corinthians  be  genuine,  (of  which,  by  the  way,  there  is 
at  least  as  pregnant  evidences  as  that  any  part  of  the  New  Tes- 
tament is  so,)  then  it  follows,  by  a  sure  and  easy  consequence, 
that  Christianity  is  true.  Nevertheless,  other  arguments  are 
not  to  be  forgotten  in  these  observations.  And  therefore,  as 
we  have  proved,  that  had  the  testimony  of  the  apostles  been 
false,  it  is  not  to  be  imagined  they  could  have  gained  credit  at 
all ;  especially  when  they  had  put  the  proof  of  their  cause  on 
such  a  footing  as  we  are  sure  they  did.  We  shall  now  proceed 
to  show, 

That  it  is  a  certain  fact,  the  apostles  did  gain  early  credit,  and 
succeeded  in  a  most  wonderful  manner ;  from  whence  it  will 
follow,  that  their  testimonies  were  true. 

That  the  apostles  did,  indeed,  gain  credit  in  the  world,  is 
evident  from  what  we  before  offered,  in  order  to  prove  the 
early  prevalence  of  Christianity  in  it,  and  this  may  be  farther 
confirmed  from  many  passages  in  the  New  Testament.  And 
here  we  insist  not  so  much  on  express  historical  testimonies, 
though  some  of  them  are  very  remarkable ;  especially  that  of 
the  brethren  at  Jerusalem,  who  speak  of  vast  numbers  of  be- 
lieving Jews  assembled  at  the  feast  of  Pentecost,  mentioned  in 
chap.  ii.  of  the  Acts.  But  I  argue  from  the  Epistles  written  to 
several  churches,  which  plainly  prove,  that  there  were  con- 
gregations of  Christians  in  Rome,  Corinth,  Ephesus,  Colosse, 
Thessalonica,  Philippa,  Laodicea,  Smyrna,  Pergamos,  Thya- 
tira,  Sardis,  Philadelphia,  Crete,  Pont  us,  Galatia,  Cappadocia, 
Asia,  Bythinia,  and  many  other  places  ;  insomuch  that  one  of  the 


AN    INTRODUCTORY    DISSERTATION.  33 

apostles  could  say,  "That  Christ  had  so  wrought  by  him  to 
make  the  gentiles  obedient  not  only  in  word  or  profession,  but 
in  deed  too ;  that  from  Jerusalem,  even  round  about  into  Illyrium, 
he  had  fully  preached  the  Gospel  of  Christ ;"  or,  as  the  word  im- 
ports, "had  accomplished"  the  purposes  of  it.  And  there  is  a 
great  deal  of  reason,  both  from  the  nature  of  the  thing,  and  from 
the  testimony  of  ancient  history,  to  believe  that  others  of  the 
apostles  had  considerable  success  elsewhere.  So  that  St.  Paul 
might  with  reason  apply  to  them  and  their  doctrine,  what  is 
originally  spoken  of  the  luminaries  of  heaven,  and  the  instruction 
they  communicate,  "  their  sound  has  gone  out  through  all  the 
earth,  and  their  words  to  the  end  of  the  world." 

So  great  was  the  number  of  those  who  were  made  proselytes 
to  Christianity  by  the  preaching  of  the  apostles.  And  we  have 
all  imaginable  reason  to  believe,  that  there  were  none  of  all  those 
proselytes,  but  what  were  fully  persuaded  of  the  truth  of  the 
testimony  they  bore ;  for  otherwise,  no  imaginable  reason  can 
be  given  for  their  entering  themselves  into  such  a  profession. 
The  apostles  had  no  secular  terror  to  affright  their  proselytes  ;  no 
secular  rewards  to  bribe  them  ;  no  dazzling  eloquence  to  enchant 
them  ;  on  the  contrary,  all  these  were  in  a  powerful  manner 
pleading  against  the  apostles  ;  yet  their  testimony  was  received ; 
•and  their  new  converts  were  so  thoroughly  satisfied  with  the  evi- 
dence they  gave  them  of  their  mission,  that  they  encountered 
great  persecutions,  and  cheerfully  ventured  estate,  liberty,  and 
life  itself,  on  the  truth  of  the  facts  they  asserted ;  as  plainly  ap- 
pears from  the  many  passages  in  the  Epistles,  which  none  can 
think  the  apostles  would  ever  have  written,  if  those  first  Christians 
had  not  been  in  a  persecuted  condition. 

Nor  will  it  signify  any  thing  to  object,  that  most  of  these  con- 
verts were  persons  of  a  low  rank  and  ordinary  education,  who 
therefore  might  be  more  easily  imposed  upon  than  others.  For 
not  to  mention  Sergius  Paulus,  Dionysius  the  Areopagite,  or  the 
domestics  of  Caesar's  household,  (with  others  of  superior  station 
in  life,)  it  is  sufficient  to  call  to  mind,  that  the  apostles  did  not  put 
their  cause  on  the  issue  of  laboured  arguments,  in  which  the  popu- 
lace might  quickly  have  been  entangled  and  lost,  but  on  such 
plain  facts  as  they  might  judge  of  as  easily  and  surely  as  any 
others ;  indeed,  on  what  they  themselves  saw,  and,  in  part  too, 
on  what  they  felt. 

Now  this  might  be  sufficient  to  bring  the  matter  to  a  satisfac- 
tory conclusion.  It  has  been  shown,  that  there  is  no  reason  to 
believe,  that  the  apostles,  who  certainly  knew  the  truth,  would 
have  attempted  a  fraud  of  this  kind — so,  if  they  had  attempted  it, 
they  could  not  possibly  have  succeeded  ;  nevertheless,  they  diJ 
succeed  in  a  very  remarkable  manner.  Whence  it  plainly  foli 
lows,  that  what  they  testified  -was  true. 
3 


34  AN    INTRODUCTORY    DISSERTATION. 

Admitting  the  facts  which  they  testified  concerning  Christ  to 
be  true,  then  it  was  reasonable  for  their  cotemporaries,  and  is 
reasonable  for  us,  to  receive  the  Gospel,  which  they  have  trans- 
mitted to  us  as  a  divine  revelation. 

The  great  things  they  asserted  were,  that  Jesus  was  the 
Christ ;  and  that  he  was  proved  to  be  so,  by  prophecies  accom- 
plished in  him,  and  by  miracles  wrought  by  him,  and  by  others 
in  his  name.  Let  us  attend  to  each  of  these,  and  we  shall  find 
them  no  contemptible  arguments ;  but  must  be  forced  to  ac- 
knowledge, that  these  premises  being  established,  the  conclu- 
sion most  easily  and  necessarily  follows.  And  this  conclusion, 
"  that  Jesus  is  the  Christ,"  taken  in  all  its  extent,  is  an  abstract 
of  the  Gospel  revelation ;  and  therefore  is  sometimes  put  for  the 
whole  of  it. 

The  apostles,  especially  when  disputing  with  the  Jews,  fre- 
quently argued  from  the  prophecies  of  the  Old  Testament,  in 
which  they  say  many  things  were  expressly  foretold,  which  were 
most  literally  and  exactly  fulfilled  in  Jesus  of  Nazareth.  Now, 
greatly  to  the  evidence,  confirmation,  and  advantage  of  Chris- 
tianity, so  it  is,  that  these  prophecies  are  to  this  day  extant  in  the 
original  language  :  and  this  in  the  hands  of  a  people  most  impla- 
cably averse  to  the  Gospel.  So  that  an  attentive  reader  may 
still,  in  a  great  measure,  satisfy  himself  as  to  the  validity  of  the 
arguments  drawn  from  them. 

On  searching  these  ancient  and  important  records,  we  find  not 
only  in  general,  that  it  appeared  the  wisdom  of  God  to  raise 
up  for  his  people  an  illustrious  deliverer,  who,  among  other  glo- 
rious titles,  is  sometimes  called  the  Messiah,  or  the  Anointed 
One :  but  we  are  more  particularly  told,  that  this  great  event 
should  happen  before  the  government  ceased  in  the  tribe  of 
Judah,  while  the  second  temple  was  standing ;  and  a  little 
before  its  destruction,  about  four  hundred  and  ninety  years 
after  a  command  was  given  to  rebuild  Jerusalem  ;  which  was 
probably  issued  out  in  the  seventh  year  of  Artaxerxes  Longi- 
manus,  or  at  least  within  a  few  years  before  or  after  it.  It  is 
predicted  that  he  should  be  of  the  seed  of  Abraham,  born  of  a 
virgin,  of  the  house  of  David,  in  the  town  of  Bethlehem ;  that 
he  should  be  anointed  with  an  extraordinary  effusion  of  the 
Divine  Spirit ;  in  virtue  of  which  he  should  not  oi,!y  be  a  per- 
fect and  illustrious  example  of  universal  holiness  and  goodness, 
but  should  also  perform  many  extraordinary  and  beneficial  mir- 
acles. Nevertheless,  that  for  want  of  external  pomp  and  splen- 
dour, he  should  be  rejected  and  insulted  by  the  Jews,  and  after- 
wards be  cut  off  and  slain  by  them.  It  is  added,  that  he  should 
rise  from  the  dead  before  his  body  should  be  corrupted  in  the 
grave ;  and  should  be  received  up  to  heaven,  and  there  seated 
at  the  right  hand  of  God :  from  whence  he  should,  in  a  won- 


AN    INTRODUCTORY    DISSERTATION.  3f) 

derful  manner,  pour  out  his  spirit  on  his  followers ;  in  conse- 
quence of  which,  though  the  body  of  the  Jewish  people  perished 
in  thek  obstinate  opposition  to  him,  yet  the  Gentiles  should 
be  brought  to  the  knowledge  of  the  true  God,  and  a  kingdom 
established  amongst  them,  which  from  small  beginnings  should 
spread  itself  to  the  end  of  the  earth,  and  continue  to  the  remotest 
ages. 

Besides  these  most  material  circumstances,  there  were  several 
others  relating  to  him,  which  were  either  expressly  foretold,  01 
at  least  hinted  at ;  all  which,  with  those  already  mentioned, 
had  so  evident  an  accomplishment  in  Jesus,  that  we  have 
no  reason  to  wonder  that  they  should  receive  the  word  with 
all  readiness  who  searched  the  Scriptures  daily,  whether  these 
things  were  so  predicted  there,  as  the  apostles  affirmed.  For 
we  are  persuaded  that  no  wise  and  religious  person  could  ima- 
gine, that  God  would  permit  an  impostor  to  arise,  in  whom  so 
great  a  variety  of  predictions,  delivered  by  so  many  different 
persons,  and  in  so  many  distant  ages,  should  have  an  exact 
accomplishment. 

When  the  apostles  were  preaching  to  heathens,  it  is  indeed 
true,  that  they  might  wave  the  argument  from  prophecy,  be- 
cause they  were  not  capable  judges  of  it.  But  when  they  insist 
on  another,  which  might  as  soon  captivate  their  belief,  and  as 
justly  vindicate  it ;  we  mean,  "  the  miracles  performed  by  Christ, 
and  those  commissioned  and  influenced  by  him  ;"  many  of  these 
were  of  such  a  nature  as  not  to  admit  of  any  artifice  or  deceit : 
especially  that  most  signal  one  of  his  resurrection  from  the 
dead,  which  may  be  called  a  miracle  performed  by,  as  well  as 
upon,  Christ;  because  he  so  expressly  declares,  that  he  had 
himself  a  power  to  resume  his  life  at  pleasure.  The  apostles 
well  knew  that  this  was  a  fact  of  such  a  nature  that  those  who 
believed  this,  would  never  doubt  of  the  rest.  They  often 
therefore  single  this  out,  and  lay  the  whole  stress  of  their  cause 
upon  it.  This  they  proved  to  be  true  by  their  own  testimony 
miraculously  confirmed :  and  in  proving  this,  they  established 
Christianity  on  an  impregnable  rock.  For  we  may  safely  refer 
it  to  any  judge,  whether  it  is  an  imaginable  thing  that  God  should 
raise  the  dead  body  of  an  impostor,  especially,  when  he  had 
solemnly  appealed  to  such  a  resurrection,  as  a  grand  proof  of  his 
mission,  and  had  expressly  fixed  the  very  day  on  which  it  was  to 
happen. 

From  these  undeniable  observations  it  is  evident,  that  those 
who,  on  the  apostles'  testimony,  believed  that  the  prophecies  of 
the  Old  Testament  were  accomplished  in  Jesus,  and  that  God 
bore  witness  to  him  by  miracles,  and  raised  him  from  the  dead, 
had  abundant  reason  to  believe,  that  the  doctrine  which  Christ 
taught  was  divine,  and  his  Gospel  a  revelation  from  heaven 


J3G  AN    INTRODUCTORY    DISSERTATION. 

And  if  they  had  reason  to  admit  this  conclusion,  then  it  is  plain 
that  we,  who  have  such  satisfactory  evidence,  on  the  one  hand, 
that  the  testimony  of  the  apostles  was  credible,  and  on  the  other, 
that  this  was  the  substance  of  it,  have  reason  also  to  admit  this 
grand  inference  from  it,  and  embrace  the  Gospel  as  a  faithful 
saying,  and  well  \vorthy  of  acceptation.  This  is  the  thing  we 
have  attempted  to  prove  ;  and  here  we  should  finish  the  argu- 
ment, were  it  not  for  the  confirmation  it  may  receive  from  some 
additional  considerations,  which  could  not  properly  be  introduced 
under  any  of  the  preceding  heads. 

We  therefore  add,  in  the  last  place,  That  the  truth  of  the 
Gos}>el  has  received  farther  and  very  considerable  confirma- 
tion irom  what  has  happened  in  the  world  since  it  was  first 
published. 

And  here  we  must  desire  the  reader  to  consider,  on  the  one 
hand,  what  has  been  done  to  establish  it,  and,  on  the  other,  the 
methods  which  its  enemies  have  been  taking  to  destroy  it. 

1.  Consider,  what  God  has  been  doing  to  confirm  the  Gospel, 
since  its  first  publication.  And  we  will  venture  to  assert,  thai 
it  will  prove  a  farther  evidence  of  its  divine  original. 

We  might  here  argue  at  large  from  its  surprising  propagation 
in  the  world; — from  the  miraculous  powers  with  which  not 
only  the  apostles,  but  succeeding  preachers  of  the  Gospel,  and 
other  converts,  were  endowed; — from  the  accomplishment  of  the 
prophecies  recorded  in  the  Old  Testament ; — and  from  the  pre- 
servation of  the  Jews,  as  a  distinct  people,  notwithstanding  the 
various  difficulties  and  persecutions  through  which  they  have 
passed. 

It  might  be  particularly  urged,  in  confirmation  of  the  truth 
of  Christianity,  the  wonderful  success  with  which  it  has  been 
attended,  and  the  surprising  propagation  of  the  Gospel  in  the 
world. 

We  have  endeavoured,  under  a  former  head,  to  show,  that 
the  Gospel  met  with  so  favourable  a  reception  in  the  world,  as 
evidently  proved,  that  its  first  publishers  were  capable  of  pro- 
ducing sufficient  evidence  of  its  truth ;  evidence  absolutely  in- 
compatible with  imposture.  But  we  shall  now  carry  this  remark 
farther,  and  assert,  that  considering  the  circumstances  of  the 
case,  it  is  amazing,  that  even  truth  itself,  under  so  many  disad 
vantages,  should  have  so  illustrious  a  triumph;  and  that  its 
wonderful  success  so  evidently  proves  such  an  extraordinary 
interposition  of  the  Almighty  in  its  favour,  as  may  justly  be  called 
a  miraculous  attestation  of  it. 

There  was  not  only  "  one  of  a  family,  or  two  of  a  city,  taken 
and  brought  to  Zion ;  but  the  Lord  so  hastened  it,  in  its  ap- 
pointed time,  that  a  little  one  became  a  thousand,  and  a  small 
one  a  strong  nation."  And  as  the  apostles  themselves  were 


AN  INTRODUCTORY  DISSERTATION.        37 

honored  with  very  remarkable  success,  so  this  divine  seed  was 
propagated  so  fast  in  the  next  age,  that  Pliny  testifies  ''He 
found  the  heathen  temples  in  Achaia  almost  deserted ."  and 
Tertullian  afterwards  boasts,  "That  all  places,  except  those 
temples,  were  filled  with  Christians  ;  so  that  were  they  only  to 
withdraw,  cities  and  provinces  would  be  depopulated."  Nor  did 
the  Gospel  only  triumph  thus  within  the  boundaries  of  the  Roman 
empire  ;  for  long  before  Tertullian  was  born,  Justin  Martyr,  in 
his  dialogue  with  Trypho  the  Jew,  which  seems  to  have  been 
written  not  much  above  an  hundred  years  after  Christ's  death, 
declares,  "  That  there  were  no  nation  of  men,  whether  Greeks 
or  Barbarians,  not  excepting  those  savages  that  wandered  in 
clans  from  one  region  to  another,  and  had  no  fixed  habitation, 
who  had  not  learned  to  offer  prayers  and  thanksgivings  to  the 
Father  and  Maker  of  all,  in  the  name  of  Jesus,  who  was  cru- 
cified." 

Now  how  is  it  possible  to  account  for  such  circumstances  as 
these,  but  by  saying  the  hand  of  the  Lord  was  with  the  first 
preachers  of  the  Gospel,  and  therefore  such  multitudes  believed, 
and  turned  to  the  Lord  ?  How  was  it  possible  for  so  small  a 
fountain  to  have  swelled  immediately  into  a  mighty  river,  and 
even  have  so  extensively  spread  itself  on  the  face  of  the  earth, 
if  it  had  not  sprung  from  the  sanctuary  of  God,  and  been  ren- 
dered triumphant  by  his  Almighty  arm  ? 

Had  this  new  religion,  so  directly  contrary  to  all  the  preju 
dices  of  education,  been  formed  to  soothe  men's  vices,  to  coun- 
tenance their  errors,  to  defend  their  superstitions,  or  to  promote 
their  secular  interests,  we  might  easily  have  accounted  for  its 
prevalence  in  the  world.  Had  its  preachers  been  profound  phi- 
losophers, or  polite  and  fashionable  orators,  many  might  have 
been  charmed,  at  least  for  a  while,  to  follow  them  :  or  had  the 
princes  and  potentates  of  the  earth  declared  themselves  its  patrons, 
and  armed  their  legions  for  its  defence  and  propagation,  multi- 
tudes might  have  been  terrified  into  the  profession,  though  not  a 
soul  could  by  such  means  have  been  rationally  persuaded  to  the 
use  of  it.  But  without  some  such  advantages  as  these,  we  can 
hardly  conceive,  how  any  new  religion  should  so  strangely  pre- 
vail ;  even  though  it  had  crept  into  the  world  in  its  darkest 
ages,  and  the  most  barbarous  countries  ;  and  though  it  had  been 
gradually  proposed  in  the  most  artful  manner,  with  the  finest 
veil  industriously  drawn  over  every  part  which  might  at  first 
have  given  disgust  to  the  beholder. 

But  every  one  knows  that  the  very  reverse  of  all  this  was  the 
cause  of  Christianity.  It  is  abundantly  evident,  from  the  ap- 
parent constitution  of  the  religion  of  Jesus,  that  the  lusts  and 
errors,  the  superstitions  and  interests  of  carnal  men,  would  im- 
mediately rise  up  against  it  as  a  most  irreconcileable  enemv. — 


3S        AN  INTRODUCTORY  DISSERTATION. 

It  is  known  that  the  learning  and  wit  of  the  Greeks  and  Ro- 
mans were  early  employed  to  ridicule  and  obstruct  its  progress. 
It  is  known,  that  as  all  the  herd  of  heathen  deities  were  to  be 
discarded,  the  priests,  who  subsisted  by  the  superstitious  wor- 
ship paid  them,  must  in  interest  find  themselves  obliged  to  op- 
pose it.  k  is  known,  that  the  princes  of  the  earth  drew  the 
sword  against  it,  and  armed  torments  and  death  for  the  de- 
struction of  its  followers.  And  yet  it  triumphed  over  all, 
though  published  in  ages  and  places  celebrated  for  learning  and 
elegance ;  and  proposed,  not  in  an  ornamental  and  artificial 
manner,  but  with  the  utmost  plainness ;  the  doctrines  of  the 
cross  being  always  advanced  as  its  grand  foundation,  though  so 
notorious  a  stumbling-block  both  to  the  Jews  and  Gentile-s  ;  and 
the  absolute  necessity,  not  only  of  embracing  Christianity,  but 
also  of  renouncing  all  idol  worship,  being  insisted  on  imme- 
diately and  in  the  strongest  terms,  and  which  must  have  made 
the  religion  of  the  Gospel  appear  to  them  the  most  singular  that 
had  ever  been  taught  in  the  world. 

Had  one  of  the  wits  or  politicians  of  the  present  age,  seen 
the  apostles,  and  a  few  other  plain  men,  who  had  been  educated 
among  .the  lowest  of  the  people,  as  most  of  the  first  teachers  of 
Christianity  were,  going  out  armed  with  nothing  but  faith, 
truth,  and  goodness,  to  encounter  the  power  of  princes,  the 
bigotry  of  priests,  the  learning  of  philosophers,  the  rage  of  the 
populace,  and  the  prejudices  of  all ;  how  would  he  have  de- 
rided the  attempt,  and  said  with  Sanballat,  "  What  will  these 
feeble  Jews  do  ?"  But  had  he  seen  the  event,  surely  he  must 
have  owned  with  the  Egyptian  Magi,  in  a  far  less  illustrious 
miracle,  that  it  was  the  finger  of  God ;  and  might  justly  have 
fallen  on  his  face,  even  among  those  whom  he  had  insulted, 
with  an  humble  acknowledgement  "  that  God  wras  with  them  of 
a  truth." 

We  must  not  forget  to  mention  the  accomplishment  of  several 
prophecies,  recorded  in  the  New  Testament,  as  a  further  confir- 
mation given  by  God  to  the  Gospel. 

The  most  eminent  and  signal  instance  under  this  head,  is  that 
of  our  Lord's  prediction  concerning  the  destruction  of  Jerusa- 
lem, as  recorded  by  St.  Matthew,  in  his  twenty-fourth  chapter. 
The  tragical  history  of  it  is  most  circumstantially  described  by 
Josephus,  the  historian,  who  was  an  eye  witness  of  it;  and 
I  he  description  which  he  has  given  of  this  sad  calamity  so 
exactly  corresponds  with  the  prophecy,  that  one  would  have 
thought,  had  we  not  known  the  contrary,  that  it  had  been 
written  by  a  Christian,  on  purpose  to  illustrate  it.  And  one 
can  never  enough  admire  that  series  of  amazing  providences,  by 
which  the  author  was  preserved  from  most  imminent  danger 


AN    INTRODUCTORY    DISSERTATION.  39 

that  he  might  leave  us  that  invaluable  treasure  which  his  writings 
contain. 

We  have  no  need  of  further  evidence  than  we  find  in  Jose- 
phus,  of  the  exact  accomplishment  of  what  was  prophesied 
concerning  the  destruction  of  Jerusalem.  But  our  Lord  had 
also  foretold  the  long-continued  desolation  of  the  temple.  And 
we  cannot  forbear  mentioning  the  awful  sanction  which  was 
given  to  that  part  of  the  prediction.  For  it  is  well  known, 
that  a  heathen  historian  has  assured  us,  that  when  Julian  the 
apostate,  in  deliberate  contempt  of  that  prediction,  solemnly 
and  resolutely  undertook  to  rebuild  it ;  his  impious  design  was 
frustrated  miraculously,  again  and  again ;  the  workmen  being 
consumed  by  globes  of  fire,  which  broke  out  frooi  the  foun- 
dations. 

The  prediction  of  St.  Paul  concerning  the  man  of  sin,  and 
the  apostacy  of  the  latter  times,  is  also  well  worthy  of  our 
remark ;  and  though  a  great  part  of  the  book  of  Revelations 
be  still  concealed  under  a  dark  veil,  yet  the  division  of  the  Ro- 
man empire  into  ten  kingdoms,  the  usurpation,  persecution, 
and  idolatry  of  the  Romish  church,  and  the  long  duration  of 
the  papal  power  with  several  other  extraordinary  events,  which 
no  human  prudence  could  have  foreseen,  and  which  have  hap- 
pened long  since  the  publication  of  that  book,  are  so  clearly 
foretold  there,  that  we  cannot  but  look  on  that  part  of  the 
Scripture  as  an  invaluable  treasure  :  and  it  is  not  at  all  improba- 
ble, that  the  more  visible  accomplishment  of  some  of  its  othei 
prophecies,  may  be  a  great  means  of  reviving  the  Christian  cause, 
which  is  at  present  GO  much  on  the  decline. 

The  preservation  of  the  Jews,  as  a  distinct  people,  is  another 
particular,  under  this  head,  which  well  deserves  our  attentive 
regard. 

'Tis  plain  that  they  are  very  numerous,  notwithstanding  all 
the  slaughter  and  destruction  of  this  people  in  former  and  lattei 
ages.  They  are  dispersed  among  various  and  most  distant 
nations,  and  particularly  in  those  parts  of  the  world  where  Chris- 
tianity is  professed ;  and  though  they  are  exposed  to  great  hatred 
and  contempt  on  account  of  their  different  faith,  and  in  most  places 
subject  to  civil  incapacities,  if  not  to  unchristian  severities  ;  yet 
they  are  still  most  obstinately  tenacious  of  their  religion  :  which 
is  the  more  wonderful,  as  their  fathers  were  so  prone  to  aposta- 
tize from  it ;  and  as  most  of  them  seem  to  be  utter  strangers 
entirely  to  piety  or  humanity,  and  pour  the  greatest  contempt  on 
the  moral  precepts  of  their  own  law,  while  they  are  so  attached 
to  ihe  ceremonial  institutions  of  it,  troublesome  and  inconve- 
nient as  they  are.  Now  let  us  seriously  reflect,  what  an  evident 
hand  of  Providence  is  here  ; — that  by  their  dispersion,  preser- 
vation, and  adherence  to  their  religion,  it  should  come  to  pass 


40        AN  INTRODUCTORY  DISSERTATION 

that  Christians  should  daily  see  the  accomplishment  of  many 
remarkable  prophecies  concerning  this  people ;  and  that  we 
should  always  have  amongst  us  such  a  crowd  of  unexceptiona- 
ble witnesses  to  the  truth  of  those  ancient  Hebrew  records,  on 
which  so  much  of  the  evidence  of  the  Gospel  depends  :  records 
which  are  many  of  them  so  full  to  the  purpose  for  which  we 
allege  them,  that,  as  a  celebrated  writer  very  well  observes, 
"  Had  it  been  represented  that  the  whole  body  of  the  Jewish 
nation  had  been  converted  to  Christianity,  men  would  certainly 
have  thought  the  assertion  had  been  forged  by  Christians  ;  and 
have  looked  upon  them  in  the  same  light  with  the  prophecies  of 
the  Sybils,  as  made  many  years  after  the  event  which  they  pre- 
tended to  foretel." 

And  to  add  no  more  here,  the  preservation  of  the  Jews  as  a 
distinct  people,  evidently  leaves  room  for  the  accomplishment  of 
those  Old  and  New  Testament  prophecies,  which  relate  to  their 
national  conversion  and  restoration  :  whereas  that  would  be  im- 
possible in  itself,  or  at  least  impossible  to  be  known,  if  they  \vere 
promiscuously  blended  with  other  people.  On  the  whole,  it  is 
such  a  scene  in  the  conduct  of  Providence,  as  we  are  well  as- 
sured, cannot  be  paralleled  in  the  history  of  any  other  nation 
upon  earth :  and  affords  a  most  obvious  and  important  argument 
in  favour  of  the  Gospel, 

Thus  has  Christianity  been  further  confirmed  since  its  publica- 
tion, by  what  God  has  done  to  establish  it.  It  only  remains  that 
we  consider, 

2.  What  confirmation  it  receives  from  the  methods  which  its 
enemies  have  taken  to  destroy  it. 

And  these  have  generally  been,  either  persecution,  or  falsehood, 
or  cavilling  at  some  particulars  in  the  revelation,  without  enter- 
ing into  the  grand  argument  on  which  it  is  built,  and  fairly  de- 
bating what  is  offered  in  its  defence.  Now  who  would  not  think 
the  better  of  a  cause  for  being  thus  attacked  ? 

At  first  it  is  known,  that  the  professors,  and  especially  the 
preachers  of  the  Gospel,  were  severely  persecuted.  In  every 
city,  bonds  and  imprisonments  awaited  them.  As  soon  as  evei 
the  apostles  began  to  preach  Jesus  and  his  resurrection,  the 
Jewish  rulers  laid  hold  on  them ;  and  having  confined  and 
scourged  them,  strictly  prohibited  their  speaking  any  more  in  his 
name.  A  little  while  after  Stephen  was  murdered  ;  and  after- 
wards James  and  some  other  of  the  apostles.  Now  certainly 
such  a  conduct  evidently  betrayed  a  consciousness  that  they  were 
not  able  to  answer  the  apostles,  and  to  support  their  own  cause 
by  the  fair  methods  of  reason  and  argument,  to  which,  so  far  as 
the  history  informs  us,  they  made  no  pretence,  but  attempted  to 
bear  them  down  by  dint  of  authority,  and  to  silence  them  bv 
brutal  force. 


AN  INTRODUCTORY  DISSERTATION.        41 

It  would  be  needless  to  attempt  showing  particularly  how 
these  unrighteous  methods  were  pursued  in  succeeding  ages  and 
distant  countries.  The  savage  cruelties  of  Nero  to  these  inno 
cent  and  holy  men  were  such  as  raised  the  pity  even  of  their 
enemies.  Yet  this  was  one  of  the  least  extensive  and  destruc- 
tive of  the  ten  general  persecutions,  which  arose  in  the  Koman 
empire,  besides  several  others  in  the  neighbouring  countries,  oi 
which  ecclesiastical  history  informs  us. 

These  early  enemies  of  the  Gospel  added  falsehood  and  slan- 
der to  their  inhumanities.  They  endeavoured  to  murder  the  re- 
putations of  Christians,  as  well  as  their  persons  ;  and  were  not 
ashamed  to  represent  them  as  haters  of  the  whole  human  spe- 
cies, for  no  imaginable  reason  but  that  they  would  not  associate 
themselves  in  their  idolatrous  worship.  Nay,  they  charged 
them  with  human  sacrifices,  incest,  idolatry,  and  all  the  crimes 
for  which  themselves  and  their  false  gods  were  indeed  justly 
detestable:  but  from  which  the  Christians  knew  how  to  vin- 
dicate themselves,  highly  to  their  own  honour,  and  the  ever- 
lasting reproach  of  these  malignant  and  pestilent  accusers. 
And  they  have  not  failed  to  do  it  in  many  noble  apologies, 
which  through  the  divine  Providence  are  transmitted  to  us,  and 
are  incomparably  the  most  valuable  of  any  ancient  uninspired 
writings.  " 

Such  were  the  infamous,  the  scandalous  methods,  by  which 
the  Gospel  was  opposed  in  the  earliest  ages  of  the  church ;  and 
it  must  be  added,  that  the  measures  more  lately  taken  to  subvert 
it,  especially  among  ourselves,  seem  rather  to  reflect  a  glory  on 
it.  The  unhappy  enemies  of  the  Gospel  of  the  Son  of  God 
have  been  told  again  and  again,  that  we  put  the  proof  of  it  on 
plain  facts.  They  themselves  do  not  and  cannot  deny,  that  it 
prevailed  early  in  the  world,  as  we  have  shown  at  large.  There 
must  have  been  some  man  or  body  of  men  who  first  introduced 
it;  and  even  themselves,  notwithstanding  all  their  obstinacy 
and  perverseness,  generally  confess  that  Christ  and  his  apostles 
were  the  persons  ;  which  is  a  manifest  acknowledgment  of  the 
most  forcible  argument  they  can  give  against  their  own  debased 
principles. 

Now  which  of  these  schemes  will  the  unbelievers  take  ?  It 
seerns  that  the  deists  of  the  present  age  fix  on  neither,  as  being 
secretly  conscious  they  cannot  support  either ;  but  they  content 
themselves  with  cavilling  at  some  circumstances  attending  the 
revelation,  without  daring  to  encounter  its  grand  evidence  ;  that 
is,  they  have  been  laboriously  attempting  ^o  prove  it  to  be  im- 
probable, or  absurd,  to  suppose  that  to  have  been,  which  never- 
theless plainly  appears  to  have  been  facts.  One  of  them  most 
weakly  and  sophistically  attempts  to  prove,  in  defiance  of  the 
common  sense  of  mankind,  that  the  light  of  nature  is  a  perfect 


42  AN    INTRODUCTORY    DISSERT Al  ION. 

rule,  and  therefore,  that,  all  revelation  is  needless,  and  indeed 
impossible.  Another  disguises  the  miracles  of  Christ  by  false 
repiesentations  of  them,  and  then  treats  them  as  idle  tales.  A 
third  takes  a  great  deal  of  fruitless  pains  to  show,  that 
some  prophecies  referred  to  in  the  New  Testament  are  capable 
of  another  sense,  different  from  that  in  which  the  apostles  have 
taken  them. 

These  things  have  been  set  in  a  very  artful  and  fallacious 
light  by  persons,  whose  names  will  perhaps  be  transmitted  to 
posterity  with  the  infamous  stigma  of  having  been  leaders  in 
the  cause  of  infidelity :  but  not  a  man  of  them  undertakes  to 
ascertain  the  grand  fact.  Nay,  they  generally  take  no  more 
notice  of  the  positive  evidences  by  which  it  is  even  demonstra- 
ted, than  if  they  had  never  heard  it  proposed  ;  though  they  cavil 
at  incidental  passages  in  those  books  in  which  it  is  most  clearly 
stated.  And  as  for  what  they  have  urged,  though  perhaps 
some  who  were  before  weary  of  Christianity,  may  have  taken 
occasion  to  reject  it,  and  others  for  want  of  consulting  the  an- 
swers to  them,  may  have  been  unwarily  ensnared  ;  yet  the  ex- 
amination of  these  points  has  been  greatly  for  the  honour  and 
vindication  of  the  truth,  which  seems  on  this  occasion  to  have 
been  set  in  a  clearer  and  stronger  light  than  ever,  _at  least  in 
these  latter  ages. 

The  cause  of  Christianity  has  greatly  gained  by  debate,  and 
the  Gospel  comes  like  h'ne  gold  out  of  the  furnace,  which  the 
more  it  is  tried,  the  more  it  is  approved.  It  must  be  owned, 
that  the  defenders  of  the  Gospel  have  appeared  with  very  differ- 
ent degrees  of  ability  for  the  work ;  nor  could  it  be  otherwise 
among  such  numbers  of  them :  but,  on  the  whole,  though  the 
patrons  of  infidelity  have  been  masters  of  wit,  humour,  and  ad- 
dress, as  well  as  of  a  moderate  share  of  learning,  and  generally 
much  more  than  a  moderate  share  of  assurance  ;  yet  so  great 
is  the  force  of  truth,  that  (unless  we  may  except  those  writers 
who  have  unhappily  called  for  the  aid  of  the  civil  magistrate  in 
the  controversy)  we  cannot  recollect  to  have  seen  any  defence  of 
the  Gospel,  which  has  not,  on  the  whole,  been  sufficient  to  es- 
tablish it,  notwithstanding  all  the  sophistical  arguments  of  its 
subtle  antagonists. 

This  is  an  observation  that  is  continually  gaining  new 
strength,  as  new  assaults  are  made  upon  the  Gospel  ;  and  we 
cannot  forbear  saying,  that  if  it  were  by  a  kind  of  judicial  in- 
fatuation, some  who  have  distinguished  themselves  in  the  wretch- 
ed cause  of  infidelity,  have  been  permitted  to  fall  into  such 
gioss  misrepresentations,  such  senseless  inconsistencies,  such 
palpable  falsehoods,  and  in  a  word,  into  such  various  and 
malignant  superfluity  of  naughtiness,  that  to  a  wise  and 
pious  mind,  they  must  appear  like  those  venomous  creatures. 


AN   INTRODUCTORY    DISSERTATION.  4'J 

which  are  said  to  carry  an  antidote  in  their  own  objections, 
particularly  a  noble  Lord,  who  has  given  up  several  of  the 
deistical  objections,  and  even  acknowledged  the  divine  original 
of  the  Gospel ;  for  he  asserts,  "  That  no  religion  ever  appear- 
ed in  the  world,  whose  natural  tendency  was  so  much  di- 
rected to  promote  the  peace  and  happiness  of  mankind."  He 
declares,  that  "  No  system  can  be  more  simple  and  plain  than 
that  of  a  natural  religion  as  it  stands  in  the  Gospel."  He 
avers,  that,  "  he  will  not  say,  that  the  belief  that  Jesus  was  the 
Messiah,  is  the  only  article  of  belief  necessary  to  make  men 
Christians.  There  are  other  things  doubtless  contained  in  the 
revelation  he  made  of  himself,  dependent  on,  and  relative  to 
this  article,  without  the  belief  of  which  I  suppose  our  charity 
would  be  v  -?ry  defective.  But  this  I  say,  that  the  system  of  re- 
ligion which  Christ  published,  and  his  evangelists  recorded,  is  a 
complete  system  to  all  the  purposes  of  religion,  natural  and 
revealed.  It  contains  all  the  duties  of  the  former,  it  enforces 
the  whoJe  law  of  faith,  promising  rewards  and  threatening 
punishments,  which  he  declares  he  will  distribute  when  he 
comes  to  judge  the  world."  The  same  writer  alloweth  that 
the  Gospel  is  in  all  cases  one  continued  lesson  of  the  strictest 
morality,  of  justice,  of  benevolence,  and  of  universal  charity. 
He  professeth  a  great  concern  for  true  charity,  in  opposition 
to  theology,  and  says,  that  "  genuine  Christianity  was  taught 
of  God."  And  not  to  multiply  passages  to  this  purpose,  he 
pronounces,  that  "  the  Christian  system  of  faith  and  practice 
was  revealed  of  God  himself,  and  it  is  absurd  find  impious  to 
assert,  that  the  divine  Being  revealed  it  incompletely  and  im 
perfectly.  Its  simplicity  and  plainness  show,  that  it  was  de- 
signed to  be  the  religion  of  mankind,  and  also  manifest  the 
divinity  of  its  original."  After  reading  these  quotations  and  a 
great  variety  of  others,  which  might  be  produced  from  his 
Lordship's  writings,  the  reader  may  easily  judge  what  reli 
gion  has  to  fear  from  this  noble  writer's  arguments,  and  we 
will  venture  to  assert,  that  he  has  himself  entirely  confuted 
his  own  objections. 

Thus  have  we  given  the  reader  a  brief  view  of  the  chief  ar- 
guments in  proof  of  Christianity,  and  the  sum  of  the  whole 
is  this : 

The  Gospel  is  probable  in  theory,  as  considering  the  nature 
of  God  and  the  circumstances  of  mankind,  there  was  reason 
to  hope  a  revelation  might  be  given ;  and  if  any  were  given, 
we  should  naturally  apprehend  its  internal  evidence  would  be 
such  as  that  of  the  Gospel  is,  and  its  external  such  as  it  is 
said  to  be.  But  it  is  also  true  in  fact ;  for  Christianity  was 
early  professed,  as  it  was  first  introduced  by  Jesus  of  Nazareth, 
whose  life  and  doctrines  were  published  by  his  immediate  ai 


'14  AN    INTRODUCTORY    DISSERTATION. 

tendants,  whose  books  are  still  preserved  in  the  original  language, 
and,  in  the  main,  are  faithfully  translated  into  our  own ;  so  that 
the  books  of  the  New  Testament  now  in  use,  may  be  depended 
upon  as  written  by  the  persons  whose  names  they  bear ;  and 
admitting  this,  the  truth  of  the  Gospel  follows  by  a  train  of  very 
easy  consequences :  for  the  authors  certainly  knew  the  truth  of 
the  facts  they  related ;  and  considering  what  appears  in  their 
character  and  circumstances,  we  can  never  believe  they  would 
have  attempted  to  deceive  us ;  for  if  they  had,  they  could  not 
have  gained  credit  in  the  world  :  but  they  did  gain  it  in  a  very 
remarkable  manner ;  therefore  the  facts  they  attested  were  true, 
and  the  truth  of  the  Gospel  evidently  follows  from  the  certainty 
of  those  facts,  and  is  completely  confirmed  by  what  has  happened 
in  the  world  since  the  publication  of  it. 

This  is  the  sum  of  what  we  flatter  ourselves  we  have  suffi- 
ciently proved  ;  and  shall  now  conclude  what  we  have  to  say  on 
this  subject,  with  a  few  words  by  way  of  reflection. 

1.  Let  us  gratefully  acknowledge  the  divine  goodness,  in 
favouring  us  with  so  excellent  a  revelation,  and  confirming  it  to 
us  by  such  ample  evidence. 

We  should  daily  adore  the  God  of  nature,  for  lighting  up  the 
sun,  that  glorious,  though  imperfect  image  of  his  own  unap- 
proachable lustre ;  and  appointing  it  to  gild  the  earth  with  its 
various  rays,  to  cheer  us  with  its  benign  influences,  and  to 
guide  and  direct  us  in  our  journeys  and  our  labours.  But  how 
incomparably  more  valuable  is  that  "  day-spring  from  on  high, 
which  hath  visited  us,  to  give  light  to  them  that  sit  in  dark- 
ness, and  in  the  shadow  of  death,  and  to  guide  our  feet  in  the 
way  of  peace  ?"  Oh  ye  Christians,  whose  eyes  are  so  happy 
to  see,  and  your  ears  to  hear,  what  reason  have  you  for  daily 
and  hourly  praise  !  \Ynen  your  minds  are  delighted  with  con- 
templating the  riches  of  Gospel  grace,  when  you  view  with  won- 
der and  joy,  the  harmonious  system  of  your  redemption  ;  when 
you  feel  the  burden  of  your  guilt  removed,  the  freedom  of  yoiu 
address  to  the  throne  of  Grace  encouraged,  and  see  the  prospect 
of  a  fair  inheritance  to  eternal  glory  opening  upon  you ;  then, 
in  the  pleasing  transports  of  your  souls,  borrow  the  joyful 
anthem  of  the  psalmist,  and  say,  with  the  humblest  gratitude 
and  self-resignation,  "  God  is  the  Lord  who  showeth  us  light ; 
bind  the  sacrifice  with  cords  even  to  the  horns  of  the  altar." 
A.dore  "  God  who  first  commanded  the  light  to  shine  out  of 
darkness,"  that  by  the  discoveries  of  his  word,  and  the  ope- 
rations of  his  Spirit,  he  hath  "  shined  in  your  hearts  to  give 
you  the  knowledge  of  his  glory,  as  reflected  from  the  face 
of  his  Son."  Let  us  all  adore  him,  that  this  revelation 
hath  reached  us,  who  live  in  an  age  and  country  so  distant 
from  that  in  which  it  first  appeared :  while  there  are  to  this 


AN    INTRODUCTORY    DISSERTATION.  45 

very  day,  not  only  dark  corners,  but  regions  of  the  earth,  that 
"  are  full  of  the  habitations  of  idolatry  and  cruelty." 

Let  us  peculiarly  address  ourselves  to  those  whose  educa- 
tion and  circumstances  of  life  have  given  them  opportunities 
of  a  fuller  inquiry  into  the  state  of  those  ancient  or  modern  na- 
tions, that  have  been  left  me-rely  to  the  light  of  unassisted  rea- 
son ;  even  to  those  who  are  unacquainted  with  the  history  ol 
their  gods,  the  rites  of  their  priests,  the  tales  and  even  the  hymns 
of  their  poets ;  nay,  we  will  add,  the  reasoning  of  the  sagest 
philosophers ;  all  the  precious  and  all  the  erroneous  things  they 
have  said  where  religion  and  immortality  are  concerned.  It 
may  be  imagined,  that  God  gave  to  some  of  the  most  celebrated 
pagan  writers  that  uncommon  share  of  genius  and  eloquence, 
that  they  might,  as  it  were,  by  their  art,  embalm  the  monsters 
of  antiquity ;  that  so  succeeding  ages  might  see  in  a  more  af- 
fecting view  than  we  could  otherwise  have  done,  how  weak 
the  human  mind  is  in  its  best  estate,  and  the  need  which  the 
greatest  as  well  as  the  meanest  of  mankind  have  of  being  taught 
by  a  revelation  from  above.  While  we  are  daily  conversing 
with  such  monuments  as  these,  and  are  also  surveying  the  evi- 
dences of  Christianity,  in  a  large  and  more  distinct  view  than 
it  was  possible  for  us  here  to  suppose  them,  we  are  under  pe- 
culiar obligations  to  be  very  thankful  for  the  Gospel  ourselves, 
as  well  as  to  compassionate  the  cause  of  those  to  whom  it  has 
never  been  offered,  or  by  whom  it  is  slighted.  And  this  leads 
us  to  another  reflection. 

"2.  What  reason  have  we  to  pity  those  who  reject  this  glori- 
ous Gospel,  even  when  they  have  opportunities  of  inquiring  into 
its  clearest  evidences  ? 

Such  undoubtedly  we  have  in  our  own  age  and  nation :  and 
surely  we  should  sometimes  bestow  a  compassionate  thought 
upon  them,  and  lift  up  humble  prayers  for  them,  that  God,  per- 
ad venture,  may  give  them  repentance  to  the  acknowledgment 
of  the  truth,  that  they  may  recover  themselves  out  of  the  snare 
of  the  devil,  who  are  now  led  captive  by  him  at  his  pleasure  ; 
we  should  pity  heathens  and  Mahomedans  under  their  darkness 
and  errors ;  but  how  much  more  deplorable  is  the  case  of  those, 
who  though  they  dwell  in  Emmanuel's  land,  and  in  the  valley  of 
Zion,  turn  it  into  the  valley  of  the  shadow  of  death,  by  closing 
their  eyes  against  so  bright  a  lustre,  and  stopping  their  ears 
against  the  voice  of  the  charmer  ?  They  are,  indeed,  in  their 
own  conceit,  the  only  wise  people,  but  their  wisdom  will  die 
with  them :  so  that  to  be  sure,  they  will  scorn  our  pity.  But 
who  can  forbear  it  ?  Is  there  a  more  melancholy  thought  than 
this,  that  the  Son  of  God  should  have  done  so  much  to  introduce 
and  establish  the  Gospel,  and  his  Spirit  so  much  to  perpetuate 
and  increase  its  evidence ;  and  that  after  all  it  should  be  con- 


46  AN    INTRODUCTORY    DISSERTATION. 

temptuously  despised,  even  "by  creatures  who  are  perishing 
without  ,t?  This  is  not  only  done,  though  we  believe  most  fre- 
quently, by  men  of  profligate  and  abandoned  lives  ;  but  some- 
times by  persons  who  have  the  appearance  of  external  morali- 
ty, decency,  and  humanity,  (for  such  are  to  be  found  among 
them,)  as  well  as  men  of  wit  and  genius,  of  politeness  and 
learning,  of  human  prudence  and  experience  in  worldly  affairs. 
It  may  also  be  added,  that  it  is  the  case  of  some  who  were  the 
children  of  pious  parents,  who  were  trained  up  in  religious  ex- 
ercises, who  once  discovered  serious  impressions,  and  gave 
very  encouraging  hopes.  Alas,  whither  are  they  fallen  ?  How 
shall  we  shelter  those  that  were  once  our  brethren,  that  am 
perhaps  still  our  friends,  from  the  awful  sentence  which  the  Gos- 
pel denounces  against  all  that  reject  it  without  any  exception? 
As  to  the  wretches  that  add  insult  and  derision  to  their  infideli- 
ty, we  tremble  to  think  of  that  load  of  guilt  which  they  are 
bringing  upon  themselves  ;  and  how  near  their  approach  to  the 
unpardonable  sin,  if  they  have  not  already  committed  it.  For 
the  rest,  who  behave  in  a  more  modest  and  sober  manner,  it 
will  no  doubt  be  a  very  difficult  task  to  convince  them  ;  and  so 
much  the  rather,  as  some  of  them,  by  too  easy  a  transition, 
have  renounced  many  of  the  most  important  principles  of  nat- 
ural religion :  nay,  it  might  be  added,  even  the  whole  of  it,  to- 
gether with  the  Christian  revelation.  But  the  influences  of  divine 
grace  are  almighty.  Let  us  recommend  them  to  it,  and  omit 
no  other  proper  method,  either  of  recovering  such  as  are  al- 
ready seduced ;  or  at  least  of  securing  those  who  are  not  yet 
infected,  but  may  be,  as  most  of  the  youth  are,  especially  in 
the  most  populous  places,  in  imminent  danger  of  the  contagion. 
To  this  end  let  us  add, 

3.  How  reasonable  it  is,  that  Christians  should  form  a  fa- 
miliar acquaintance  with  the  great  evidences  of  our  common 
faith. 

It  is  what  we  so  apparently  owe  to  the  honour  of  God,  to 
the  interest  of  Christ,  to  the  peace  of  our  own  souls,  and  the 
edification  of  others,  that  wre  hope  we  need  not  urge  it  at  large, 
especially  considering  what  has  been  said  before.  In  conse- 
quence of  all,  let  it  be  your  care  to  make  the  evidences  of  Chris- 
tianity the  subject  of  your  serious  reflection  and  frequent  con- 
verse. Especially  study  your  Bibles,  where  such  marks  o< 
truth  and  divinity  are  to  be  found,  that  we  hope  few  who  have 
familiarly  known  them  and  have  had  a  relish  for  them,  were 
ever  brought  to  make  a  shipwreck  of  their  faith  as  it  is  in  Jesus. 
Above  all,  let  it  be  your  care,  to  act  on  the  rules  which  are 
here  laid  down :  and  then  you  will  find  your  faith  growing  in  a 
happy  proportion,  and  experience  the  truth  of  our  Saviour's 
declaration,  that  if  any  man  resolutely  and  faithfully  do  his  will, 


AN    INTRODUCTORY    DISSERTA1   ON.  4V 

he  shall  know  of  the  Christian  doctrine,  whether  it  be  of  God. 
We  verily  believe,  that  it  is  the  purity  of  its  precepts  which 
lies  at  the  bottom  of  most  men's  opposition  to  it ;  or  a  natural 
pride  of  heart,  which  gives  them  an  aversion  to  it ;  or  a  fond 
affectation  of  seeming  wiser  than  others,  in  rejecting  what 
most  of  their  neighbours  do  profess  to  believe.  When  these 
unhappy  prejudices  and  conceptions  are,  by  divine  grace,  con- 
quered and  rooted  out,  the  evidence  of  truth  will  daily  ap- 
pear with  increasing  lustre :  as  the  light  of  the  sun  does  to 
an  eye  recovering  from  the  film  with  which  it  hath  been  over- 
grown ;  and  which  before  had  veiled  it  with  midnight  in  the  midst 
of  noon. 

4.  How  solicitous  should  we  be  to  embrace  and  obey  that 
Gospel,  which  comes  attended  with  such  abundant  evidences ! 

We  may  undoubtedly  address  ourselves  to  most  of  our  readers, 
and  say  as  Paul  did  to  King  Agrippa :  "  Belie  vest  thou  the  pro- 
phets? I  know  that  thou  believest:"  yet  let  me  entreat  and 
charge  you  not  to  rest  here  ;  but  attentively  to  examine  how  far 
your  hearts  are  affected,  and  your  lives  regulated  by  such  a  be- 
lief. The  Christian  revelation  is  a  practical  thing  ;  and  is  heard, 
believed,  and  professed  in  vain,  if  it  be  not  obeyed. 

In  this  Gospel  "  the  wrath  of  God  is  revealed  from  heaven 
against  all  the  ungodliness  of  men:"  but  it  is  revealed  with  re- 
doubled fury  against  that  audacious  sinner,  "  who  holds  the  truth 
in  unrighteousness."  In  this  Gospel  the  blessed  Jesus  is  exalted, 
both  as  a  "  Prince  and  Saviour  ;"  and  it  is  not  with  impunity, 
that  the  impenitent  rebel  can  reject  his  yoke,  and  trample  on  his 
blood.  What  must  they  expect,  who  have  poured  contempt  on 
such  a  Sovereign,  and  on  such  a  Redeemer  ? 

Let  it  be  earnestly  and  frequently  recollected,  that  this  Gospe1 
is  the  touchstone  by  which  we  are  one  day  to  be  tried ;  the 
balance  in  which  an  impartial  judge  will  weigh  us :  and  must. 
on  the  whole,  prove  our  everlasting  triumph,  or  our  everlasting 
torment.  The  Almighty  did  not  introduce  it  with  such  solemn 
notice,  such  high  expectation,,  such  pompous  miracles,  such 
awful  sanctions,  that  men  might  reject  or  dishonour  it  at  pleasure ; 
but  it  will  certainly  be  found,  to  the  greatest  and  meanest  of  those 
that  hear  it,  "  a  savour  of  life  unto  life,  or  a  savour  of  death  unto 
death." 

Let  it  therefore  be  your  immediate  care  to  inquire,  which  ol 
these  it  is  likely  to  prove  to  your  souls  ;  remember  it  is  so  far 
from  being  a  vain  thing,  that  it  is  really  your  very  life.  If  it 
has  been  hitherto  despised,  and  that  blessed  Redeemer  in  whom 
it  so  evidently  centres,  has  been  neglected,  assure  yourselves, 
that  all  we  have  said  in  confirmation  of  its  truth,  proves  only, 
that  the  "  hand- writing  of  God"  is  set  to  your  condemnation 
Allow  yourselves,  therefore,  not  a  moment's  rest,  till  you  have 


48  AN    INTRODUCTORY    DISSERTATION. 

with  humble  submission  applied  to  his  throne,  while  there  is  yet 
hope  that  it  may  be  reversed. 

And  for  you  who  have  hitherto  believed  and  obeyed  the  Gos- 
pel, let  it  be  your  care  to  defend  and  adorn  it :  "  be  blameless  and 
harmless,  the  children  of  God,  without  rebuke,  in  the  midst  of  a 
crooked  and  perverse  generation,  shining  aniong  them  as  lights 
in  the  world :"  perhaps  your  example  may  not  only  serve  to  en- 
tertain their  eyes,  but  "  to  guide  their  feet  into  the  way  of  peace," 
and  engage  them  also  to  join  with  you  in  "  glorifying  your  Father 
which  is  in  heaven ;"  above  all,  be  careful  to  hold  fast  the  form 
of  sound  words,  and  to  adorn  the  doctrine  of  your  blessed 
Saviour  in  all  things. 


THE 

HISTORY 

OF   THE 

LIFE  OF  OUR  BLESSED  LORD  AND  SAVIOUR 

JESUS    CHRIST. 


CHAPTER  1. 

Presage  of  the  Birth  of  Christ. — Prediction  of  the  Birth  of  Jchn 
the  Baptist. — Salutation  of  the  Blessed  Virgin  by  the  Angel. — 
Visitation  of  the  Virgin  Mary  to  Elizabeth. — Birth  of  the 
Baptist. 

No  event  that  ever  did,  or  perhaps  will  happen,  can  more  re- 
markably display  the  wisdom  and  power  of  the  GREAT  JE- 
HOVAH, than  the  glorious  manner  in  which  he  brought  life  and 
immortality  to  light,  by  the  Gospel  of  his  only  Son,  manifested 
in  the  flesh. 

History,  as  it  refers  merely  to  human  events,  is  a  pleasing  and 
instructing  subject ;  but  that  which  relates  to  our  immortal  in- 
terest, certainly  claims  our  most  serious  regard. 

The  mind  of  man  cannot  be  more  delightfully  employed,  than 
in  the  contemplation  of  the  wisdom  and  goodness  of  the  omnipo- 
tent Creator  of  the  universe,  who,  by  means  the  least  thought 
of  and  imagined,  confirmed  and  established  that  glorious  Gos- 
pel, on  which  depend  all  the  sinner's  hopes  of  eternal  salvation. 
Notwithstanding  the  strength  and  number  of  its  enemies,  the 
church  of  Christ  grew,  from  the  most  inconsiderable  begin- 
nings, to  an  immense  fabric  or  building  in  the  Lord ;  nor  shall 
the  united  efforts  of  earth  and  hell  be  able  to  prevail  against  it. 
As  it  was  planted,  so  it  was  reared,  by  an  Almighty  Hsnd, 
which,  like  the  careful  husbandman,  pruned  and  cultivated  each 
tender  sprig,  till  it  arrived  at  full  perfection;  or,  to  use  the 
words  of  our  blessed  Lord,  "  The  least  of  all  seeds  grew  up  and 
waxed  a  great  tree,  and  spread  out  its  branches,  and  filled  the 
earth." 

Thus  prevailed  eternal  truth  ;  nor  could  the  inveterate  Jews, 
or  superstitious  heathens,  resist  its  progress ;  though  Herod 
and  Pontius  Pilate,  with  the  Gentiles  and  people  of  Israel, 
4 


50  LIFE    OF    JESUS    CHRIST. 

"gathered  themselves  together  against  the  Lord,  and  against  his 
anointed :  for  the  doctrine  of  God  confounded  the  wisdom  of  the 
one,  and  overcame  the  folly  of  the  other. 

If  we  survey  the  stupendous  works  of  the  creation,  we  shall 
find  that  few  arrived  at  perlection  at  once.  This  observation 
is  amply  confirmed  by  the  various  productions  in  the  natural, 
and  cha'nges  in  the  moral  world.  The  Supreme  Being,  who 
conducts  all  his  operations  according  to  his  infinite  wisdom, 
appears  to  have  retained  the  same  maxim  in  regulating  his  kind- 
est dispensations  to  the  sons  of  men.  The  divine  will  was  not 
revealed  at  first,  in  its  clearest  evidence  and  fullest  splendour. 
The  dawn,  in  a  spiritual  as  well  as  in  a  natural  sense,  preceded 
the  mendian  glory ;  the  former  revelation  was  but  a  type  or 
earnest  of  the  latter,  and,  in  comparison  with  it  intricate  and 
mysterious. 

The  all-gracious  God,  as  it  seemed  best  to  his  unerring  wis- 
dom, was  pleased,  by  degrees,  to  open  and  unfold  his  glorious 
counsels ;  and  man,  by  degrees,  attained  to  the  knowledge  of  the 
great  plan  of  salvation,  and  the  means  used  by  its  great  Authoi 
to  promote  and  establish  it. 

Some  time  before  the  incarnation  of  the  blessed  Jesus,  an 
opinion  prevailed  among  the  pious  part  of  the  Jews,  that  the 
great  Jehovah  would  condescend  to  favour  them  with  a  clear 
revelation  of  his  divine  will,  by  the  mission  of  some  .eminent 
person,  qualified  from  above,  to  instruct  them  in  the  same. 
This  opinion  was  founded,  on  the  predictions  of  the  ancient 
prophets,  who  had  described,  with  the  utmost  beauty  and  clear- 
ness, the  person,  character,  and  glory  of  the  Messiah,  appointed 
by  God,  in  his  own  good  time,  to  declare  his  eternal  counsels  to 
mankind. 

Relying  on  the  fulfilment  of  these  prophecies,  the  devout 
pei sons  among  the  Jews  imagined  the  time  appointed  by  God 
near  at  hand,  and  that  the  promised  Messiah  would  shortly 
make  his  appearance,  and  therefore  are  said  to  have  "  waited 
night  and  day  for  the  consolation  of  Israel."  These  people,  at 
that  time  grievously  oppressed  by  the  Roman  power,  and  con- 
sequently anxious  of  regaining  their  liberty,  as  well  as  revenging 
themselves  on  their  tyrannical  oppressors,  waited  the  accom- 
plishment of  the  prophecies  with  the  most  solicitous  desire.  But 
this  opinion  of  the  approach  of  a  general  deliverer  extended 
much  farther  than  the  country  of  the  Jews ;  for  through  their 
connexions  with  so  many  countries,  their  disputes  with  the 
learned  men  among  the  heathens,  and  the  translation  of  the  Old 
Testament  into  a  language  now  almost  general,  their  religion 
greatly  prevailed  in  the  east;  and,  consequently,  their  opinion 
that  a  prince  would  appear  in  the  kingdom  of  Judea,  who  would 
dispel  the  mists  of  ignorance,  deliver  the  Jews  from  the  Roman 


LIFE    OF   JESUS    CHRIST.  51 

yoke  and  spread  his  dominion  from  one  end  of  the  world  to  the 
other. 

While  the  eastern  world  was  fraught  with  these  sanguine 
hopes,  the  angel  Gabriel,  who  had  appeared  to  Daniel  the  pnv 
phet,  with  certain  information  as  to  the  period  of  the  Messiah's 
coming,  as  well  as  his  transactions  in  this  lower  world,  was  seni 
to  Zacharias,  a  pious  priest,  while  he  was  executing  his  office 
before  God,  in  the  order  of  his  course,  (which  was  to  burn  incense 
when  he  went  into  the  temple  of  the  Lord,)  to  foretel  ihat  a 
child  should  spring  from  him  and  his  wife  Elizabeth,  though  th»?y 
were  stricken  in  years,  who  should  be  endowed  with  extraordi- 
nary gifts  from  heaven,  and  honoured  with  being  the  forerunnei 
of  the  Saviour  of  the  world. 

Zacharias,  when  he  saw  the  angel,  though  he  knew  him  to  be 
of  heavenly  extraction,  could  not  judge  the  subject  of  his  mis- 
sion, and  therefore  discovered  a  mixture  of  fear  and  surprise . 
but  the  heavenly  ambassador  cheered  his  desponding  soul  with 
this  kind  address :  "  Fear  not,  Zacharias,  for  thy  prayer  is 
heard,  and  thy  wife  Elizabeth  shall  bear  thee  a  son,  and  th<  nj 
shalt  call  his  name  John."  That  he  waited  day  and  night  for 
the  consolation  of  Israel,  he  well  knew,  which  is  all  we  can  un 
derstand  by  his  prayer  being  heard  ;  for  it  was  unnatural  i<»' 
him  to  think  that  he  and  his  wife  Elizabeth,  who  were  advance 
in  years,  should  have  a  son ;  nay,  he  intimates  his  doubt  con- 
cerning it  in  these  words:  "  Whereby  shall  I  know  this?  for  I 
am  an  old  man,  and  my  wife  well  stricken  in  years."  Besides, 
he  was  a  priest  of  the  course  of  Abiah,  whose  particular  office 
was  to  pray  in  behalf  of  the  people,  for  public  and  national  bless- 
ings ;  so  that  it  is  very  reasonable  to  think,  that  on  all  occasions 
of  public  worship,  he  prayed  most  earnestly  for  the  accomplish- 
ment of  the  prophecies  relative  to  the  appearance  of  the  long- 
expected  Messiah,  who  was  promised  as  a  general  blessing  to  all 
the  nations  of  the  earth. 

That  this  was  the  great  subject  of  his  prayer,  appears  from 
the  declaration  of  Gabriel :  The  prayer  thou  hast  directed  with 
sincerity  to  an  almighty  ear,  concerning  the  coming  of  the 
Messiah,  is  heard ;  "  and  behold  thy  wife  Elizabeth  shall  beai 
thee  a  son,"  who  shall  prepare  the  way  for  the  mighty  Redeemei 
of  Israel.  The  old  priest,  indeed,  was  as  much  astonished  at 
the  subject  of  the  mission,  as  he  was  at  the  appearance  of  the 
messenger;  and  esteeming  it  impossible  that  his  wife,  thus  ad 
vanced  in  years,  should  conceive  a  son,  weakly  demanded  a 
sign,  to  confirm  his  belief  in  the  fulfilment  of  the  promise,  though 
he  knew  the  authority  of  the  angel  was  derived  from  the  God  of 
Truth.  But  as  it  is  the  lot  of  humanity  to  err,  Zacharias  had, 
from  that  time,  forgot  that  nothing  was  impossible  to  Omnipo- 
tence, as  well  as  that  it  was  not  the  first  time  the  aged  were 


52  LIFE    OF   JESUS    CHRIST. 

caused  to  conceive,  and  bear  a  child.  The  least  reflection 
would  have  reminded  him,  that  Sarah  conceived  and  bore  Isaac, 
when  she  was  far  advanced  in  years ;  and  that  Samuel  was  born 
of  a  woman,  who  had  been  for  a  long  time  reputed,  and  even 
called  barren. 

His  curiosity  was, indeed, gratified, but  in  a  manner  that  carried 
with  it,  at  once,  a  confirmation  of  the  promise,  and  a  punishment 
of  his  unbelief.  As  he  had  verbally  testified  his  doubt  of  the  ful- 
filment of  the  prediction  of  the  angel,  he  was  punished  with  the 
loss  of  his  speech,  which  was  to  continue  to  the  very  day  in  which 
the  prediction  should  be  accomplished :  "  Behold,  thou  shalt  be 
dumb,  and  not  able  to  speak,  until  the  day  that  these  things  shall 
be  performed,  because  thou  believest  not  my  words,  which  shall 
be  fulfilled  in  their  season." 

Zacharias  soon  received  an  awful  testimony  of  the  divinity  of 
the  mission  of  Gabriel,  who  was  no  sooner  departed,  than  he  was 
struck  dumb  ;  for  when  he  came  to  pray,  in  the  course  of  his 
office,  during  the  oblation  of  his  incense,  he  could  not  utter  a 
word,  and  was  under  the  necessity  of  making  signs  to  the  people, 
that  an  angel  had  appeared  to  him  in  the  temple,  and  that  he  was 
deprived  of  the  faculty  of  speech,  as  a  punishment  for  his  doubt- 
ing the  fulfilment  of  an  event  which  had  been  foretold  concern- 
ing him. 

Soon  after  Zacharias  departed  to  his  own  house,  (the  days  of 
his  ministration  being  accomplished,)  his  wife  Elizabeth,  accord- 
ing to  the  prediction  of  the  angel,  conceived,  and  retired  into  a 
private  place,  where  she  lived  five  months  in  the  uninterrupted 
exercises  of  piety,  devotion,  and  contemplation  on  the  mysterious 
providence  of  the  Almighty,  and  his  amazing  goodnesss  to  the 
sinful  caldron  of  men. 

When  Elizabeth  was  advanced  six  months  in  her  pregnancy, 
the  same  heavenly  ambassador  was  sent  to  a  poor  virgin,  called 
Mary,  who  lived  in  obscurity  in  Nazareth,  under  the  care  of 
Joseph,  to  whom  she  was  espoused.  This  man  and  woman  were 
both  lineally  descended  from  the  house  of  David,  from  whose 
loins  it  was  foretold  the  great  Messiah  should  spring. 

This  virgin  being  ordained  by  the  Most  High  to  be  the  mother 
of  the  great  Saviour  of  the  world,  was  saluted  by  the  angel 
in  the  most  respectful  terms :  "  Hail !  thou  that  art  highly 
favoured,  the  Lord  is  with  thee  ;  blessed  art  thou  among  women  I" 
Such  an  address  from  so  exalted  a  being,  greatly  alarmed  the 
meek  and  humble  virgin,  to  allay  whose  fear,  and  encourage 
whose  heart,  the  angel  related,  in  the  most  rapturous  terms,  the 
subject  of  his  embassy,  which  was  to  assure  her,  that  she  was 
chosen  by  God  to  the  greatest  honour  which  could  be  conferred 
on  a  mortal,  and  which  would  perpetuate  her  memory;  an  honour 
no  less  than  that  of  being  the  mother  of  the  promised  and  long- 


LIFE    OF    JESUS    CHRIST.  55 

expected  Messiah,  who  upon  earth  shall  be  called  JESUS,  because 
he  should  save  his  people  from  their  sins,  be  the  restorer  of  hu- 
man nature,  and  the  procuring  cause  of  eternal  bliss  to  sinners, 
who  had  forfeited  the  favor,  and  incurred  the  resentment  of  an 
offended  God :  that  this  divine  person  was  to  be  considered  as  the 
Son  of  the  most  high  God  ;  to  whom  should  be  given  by  his  Al- 
mighty Father  the  throne  of  David  his  earthly  father,  on  which 
he  should  preside,  and  which,  being  the  whole  church  of  Christ, 
the  house  of  Jacob,  the  spiritual  Israel,  or  the  kingdom  of  the 
Messiah,  should  continue  for  ever  and  ever. 

The  astonished  virgin,  unmindful,  likewise,  that  Isaiah  had 
long  since  prophesied,  "  That  a  virgin  should  conceive,  and  bear 
a  son,"  thought  her  virginity  an  insurmountable  barrier  to  the 
fulfilment  of  the  prophecy,  especially  as  such  an  event  had  never 
occurred  since  the  creation  of  the  world,  and  therefore  required 
of  the  angel  an  explanation  of  the  manner  in  which  such  a  cir- 
cumstance could  be  effected. 

This  desire  By  no  means  implies  her  not  remembering,  thai 
with  God  all  things  were  possible,  but  only  serves  to  prove  the 
weakness  of  her  apprehension  on  the  one  hand,  or  her  diffidence 
and  sense  of  her  own  unworthiness  on  the  other. 

The  angel,  therefore,  perceiving  the  goodness  of  her  dispo- 
sition, notwithstanding  some  little  proof  of  human  weakness, 
and  shortness  of  sight,  vouchsafed  an  immediate  answer  to  her 
inquiry.  "  The  Holy  Ghost  shall  come  upon  thee,  and  the  power 
of  the  Highest  shall  cover  thee  ;"  or,  in  other  words,  this  mirac 
ulous  event  shall  be  brought  about  by  the  aid  of  the  Holy  Spirit, 
and  wonderful  exertion  of  the  power  of  the  Most  High.  As  thy 
conception  is  effected  by  the  immediate  interposition  of  the  Holy 
Ghost,  "  Therefore  that  holy  thing  which  shall  be  born  of  thee, 
shall  be  called  the  Son  of  God."  To  confirm  her  faith  in  the 
glorious  message,  the  heavenly  messenger  observed  to  her,  that 
her  cousin  Elizabeth,  notwithstanding  her  advanced  years,  and 
reputed  barrenness,  was  above  six  months  pregnant,  assigning 
this  incontestible  argument  for  the  miraculous  incident,  "  For 
with  God  nothing  shall  he  impossible." 

This  reply  not  only  removed  all  her  doubts  and  fears,  but 
filled  her  with  inexpressible  joy,  so  that  she  even  anticipated  the 
promised  felicity  ;  for  she,  with  the  rest  of  the  daughters  of  Ja- 
cob, had  long  indulged  a  hope  of  '^eing  selected  by  God  to  be 
the  honored  mother  of  the  Saviour  of  Israel ;  and  therefore,  on 
her  being  assured  that  such  happiness  was  destined  her  by  the 
Great  Disposer  of  all  events,  she  thus  expressed  her  reliance  on 
the  fulfilment  of  the  divine  promise,  and  perfect  acquiescence  in 
the  pleasure  of  the  Almighty:  "Behold  the  handmaid  of  the 
Lord  !  be  it  unto  me  according  to  thy  word." 


56  LIFE    OF    JESUS    CHRIST. 

The  angel  had  no  sooner  departed,  than  Mary  set  out  for  the 
mountainous  country  of  Judea,  though  at  a  very  remote  dis- 
tance from  Nazareth,  in  order  to  rejoice  with  her  cousin  Elizabeth 
in  the  joyful  news  she  had  received  from  the  angel  concerning 
her.  The  rapture  and  delight  which  filled  the  minds  of  Mary 
and  Elizabeth,  on  the  occasion  of  this  salutation,  can  alone  be  ex- 
pressed from  the  affecting  description  recorded  by  the  evangelist 
Luke,  who  is  peculiar  for  the  beautv  of  his  style,  and  elegance 
of  his  expressions. 

That  evangelist  writes,  that  the  salutation  of  Mary  had  such 
an  effect  upon  Elizabeth,  that  on  hearing  the  miraculous  event 
which  had  befallen  the  virgin,  the  babe  leaped  within  her,  and 
that  she,  being  inspired  with  holy  delight  on  the  approaching 
prospect  of  the  nativity  of  her  Saviour,  exclaimed  with  rhap- 
sody, "  And  whence  is  this  to  me,  that  the  mother  of  my  Lord 
should  come  to  me  ?"  Luke  i.  43.  Nor  did  her  ecstasy  cease 
with  this  token  of  humility  and  joy  on  the  important  event,  in 
the  ardor  of  which  she  evinced  that  prophetic  influence,  which, 
while  it  amazed  the  blessed  virgin,  could  not  fail  of  establishing 
her  belief  in  what  the  angel  had  foretold  ;  for  she  repeated  the 
very  words  expressed  by  the  angel,  in  his  salutation  of  the  holy 
virgin,  "  Blessed  art  thou  among  women  ;"  together  with  a  quo- 
tation from  the  Psalms,  "  and  blessed  is  the  fruit  of  thy  womb." 

For  as  Mary  conceived  the  seed  long  promised  and  earnestly 
desired,  the  seed  in  whom  all  the  nations  of  the  earth  were  to 
be  blessed,  he  could  not  but  be  blessed  himself,  according  to 
the  words  of  the  psalmist :  "  His  name  shall  continue  as  long 
as  the  sun,  and  men  shall  be  blessed  in  him  :  all  nations  shall 
call  him  blessed."  The  happy  virgin,  catching  the  holy  flame 
from  the  aged  Elizabeth,  broke  out  into  an  humble  acknow- 
ledgment of  her  unworthiness,  and  the  wonderful  grace  of  the 
Almighty,  in  appointing  her  to  the  exalted  honor  of  bearing  in 
her  womb  the  Redeemer  of  Israel,  in  those  known  words,  "  My 
soul  doth  magnify  the  Lord,"  &c. 

Thus  having,  by  this  visit,  confirmed  herself  in  the  belief  of 
the  prediction  of  the  angel  Gabriel,  when  the  period  of  Eliza- 
beth's pregnancy  approached,  she  returned  to  Nazareth,  having 
resided  in  Judea  about  three  months. 

Soon  after  the  departure  of  Mary,  Elizabeth  brought  forth 
her  son,  the  appointed  harbinger  of  the  King  of  Glory  :  and  on 
the  eighth  day  after  his  birth,  according  to  the  Judaical  custom, 
he  was  circumcised,  and  called,  according  to  the  appointment 
of  the  angel,  John,  alluding,  in  the  Hebrew  tongue,  to  the  gra- 
cious display  of  the  wisdom  and  goodness  God  was  about  to 
manifest  to  the  world,  by  the  spreading  of  the  Gospel  of  his  Son 
of  whom  this  John  was  the  appointed  forerunner. 


LIFE    OF    JESUS    CHRIST.  57 

The  promise  being  thus  fulfilled,  the  aged  priest  was  restored 
to  his  speech,  and  immediately  broke  out  into  praise  and  rap- 
ture at  the  marvellous  works  of  God,  in  strains  which  aston- 
ished all  around  him.  This  surprising  event  greatly  alarmed 
the  people  of  the  adjacent  country,  who  were  divided  in  their 
opinions  concerning  a  child,  whose  birth  was  attended  with  so 
many  extraordinary  circumstances.  Indeed,  these  incidents 
were  worthy  of  general  admiration ;  that  he  who  was  to  be  the 
forerunner  of  the  mighty  Saviour  of  Israel,  should  not  make 
his  entrance  on  life  in  an  obscure  and  common  manner,  but  with 
particular  tokens  of  the  favor  of  heaven,  in  order  to  attract  the 
observation  of  his  countrymen,  and  excite  their  attention  to  that 
ministry  which  he  was  called  to  by  God,  even  the  preparation  of 
the  people  for  the  reception  of  the  Messiah,  who  was  shortly  to 
appear  in  the  flesh. 

It  is  observable,  that  the  Baptist,  from  his  infancy,  displayed 
great  qualities,  both  of  mind  and  body ;  for  such  was  his 
strength  of  constitution,  through  the  blessing  of  the  God  of 
natuie,  that  he  lived  till  near  the  thirtieth  year  of  his  age,  when 
his  public  ministry  began,  in  the  mountains  and  desert  country 
of  Judea,  bereft  of  almost  all  the .  comforts  of  life.  But  at 
length  the  prophecy  of  the  good  old  Zacharias,  relating  to  his 
future  elevation,  was  literally  fulfilled  :  "  And  thou,  child,  shah 
be  called  the  prophet  of  the  highest ;  for  thou  shalt  go  before 
the  face  of  the  Lord,  to  prepare  his  ways,  to  give  knowledge 
of  salvation  to  his  people,  by  the  remission  of  their  sins,  through 
the  tender  mercies  of  our  God,  whereby  the  day-spring  from 
on  high  hath  visited  us  ;  to  give  light  to  them  that  sit  in  dark- 
ness, and  in  the  shadow  of  death ;  to  guide  our  feet  in  the  way 
of  peace." 

As  Joseph  had  abstained  from  all  matrimonial  intercourse 
with  his  wife,  he  was  not  a  little  alarmed,  when,  shortly  after 
her  return  to  Nazareth,  she  discovered  evident  signs  of  preg- 
nancy ;  nay,  so  far  was  he  wrought  on  by  this  circumstance, 
that  he  absolutely  resolved  on  a  dissolution  of  the  marriage ; 
but  previous  to  such  a  rigorous  procedure,  questioning  her  con- 
cerning the  same,  she,  to  wipe  ofT  so  foul  an  aspersion,  mini  tcly 
related  to  him  the  particulars  of  the  vision  from  the  angel,  and 
die  extraordinary  event  that  had  befallen  Zacharias  and  Eliz- 
abeth. 

Notwithstanding  this  ingenuous  declaration,  Joseph's  suspi- 
cions continued,  and  suggested  to  him,  that  this  might  be  a 
device,  concerted  by  the  friends  of  Mary,  to  exempt  her  from 
that  disgrace,  which  must  attend  a  divorce  on  such  pretence ; 
however,  he  resolved  to  execute  his  purpose  as  privately  as  pos- 
sible, and  without  assigning  the  cause  of  the  same,  which,  u.i- 
der  their  constitution,  would  have  subjected  her  to  the  penalty 


58  LIFE    OF    JESUS    CHRIST. 

of  death.  But,  on  cooler  reflection,  he  called  to  mind  the  sove- 
reign power  of  Omnipotence ;  for  which  reason,  however  op- 
posite her  case  might  be  to  the  nature  of  things  in  general, 
her  vindication  of  herself  might  be  well  grounded.  He  now 
thought  himself  bound  by  every  tie  of  justice  and  duty,  to  pre- 
serve her  character  inviolable  ;  though  as  he  was  a  just  man,  and 
a  most  religious  observer  of  the  law,  the  assertions  she  made, 
did  not  appear  to  him  sufficient  to  justify  him  in  retaining  her  in 
his  house.  While  he  was  thus  ruminating  on  this  interesting 
event,  he  was  overtaken  with  a  pleasing  slumber,  and  received 
a  communication  from  above,  which  fully  revealed  the  cause  and 
manner  of  Mary's  pregnancy,  dispelled  his  doubts,  and  encou- 
raged him  to  take  home  his  falsely-suspected  spouse  ;  "  Joseph, 
thou  son  of  David,  fear  not  to  take  unto  thee  Mary  thy  wife : 
for  that  whicn  is  conceived  in  her,  is  of  the  Holy  Ghost." 

The  pious  Joseph  complied  with  the  voice  of  heaven  most 
cheerfully ;  for  no  sooner  did  the  morning  dawn  appear,  than  he 
arose  from  his  couch,  and  obeyed  the  commands  of  the  Most 
High,  by  relating  to  his  wife  his  being  assured  of  her  innocence, 
and  immediately  restored  her  to  former  favor. 

While  he  related  to  her  the  manner  of  this  extraordinary 
revelation,  by  a  messenger  from  tu-vi  heavenly  Canaan,  he  disco- 
vered in  her  a  remarkable  chastity  of  heart,  entirely  conformable 
to  so  mysterious  an  operation,  and  knew  her  not  till  she  had 
brought  forth  the  great  Redeemer  of  Israel. 

Thus  was  fulfilled  that  which  was  foretold  by  the  prophets ; 
and  particularly  the  prediction  of  Isaiah,  which  imported  that  a 
virgin  should  bring  forth  a  son — "  Behold,  a  virgin  shall  con- 
ceive, and  bear  a  son,  and  shall  call  his  name  Emmanuel," 
(Isaiah,  vii.  14.)  which  being  interpreted,  is,  God  with  us. 


CHAPTER  II. 

General  decree  for  taxation  published. — The  Birth  of  Chnst.- 
Declaration  of  the  same  to  the  Shepherds. — Circumcision,  ant*, 
presentation  of  Christ  in  the  Temple. — TJie  Wise  Men  of  the 
East  worship  the  Holy  Child. — Flight  of  Joseph  into  Egypt. — 
Massacre  of  Infants  at  Bethlehem. — Death  of  Herod. — Return 
of  Joseph  out  of  Egypt. 

AUGUSTUS  CAESAR,  the  Roman  Emperor,  having  at  this  time, 
issued  an  edict  for  a  general  taxation  on  all  the  nations,  cities, 
and  towns  subject  to  the  empire,  King  Herod,  in  consequence. 


LTFE    OF    JESUS    CHRIST.  59 

of  that  decree,  commanded  all  under  his  government  to  muster 
in  the  city  of  his  people,  or  place  of  his  descent,  that  an  estimate 
might  be  taken  of  their  persons  and  effects.  Pursuant  to  this 
order,  Joseph  and  Mary,  ae  descendants  from  the  line  of  David, 
departed  from  Nazareth  where  they  then  resided,  and  came  to 
Bethlehem,  a  city  of  Judea,  the  place  of  the  nativity  of  David 
and  his  ancestors. 

So  numerous  were  the  people  that  repaired  to  this  place,  on 
account  of  the  general  decree,  that  every  dwelling  was  occupied ; 
and  Joseph  and  Mary,  though  they  could  not  depart  thence  till 
ufter  the  taxation,  were  forced  to  take  up  their  residence  in  an 
humble  stable,  the  spot  in  which  it  pleased  the  Divine  Wisdom, 
should  be  born  the  Lord  of  Life  and  Glory,  who,  as  a  perfect 
example  of  humility  to  all  his  followers,  was  to  make  his  entrance 
into,  and  his  exit  out  of,  the  lower  world,  in  a  very  mean  and 
humble  manner. 

In  this  lowly  tenement,  the  blessed  virgin  brought  forth  her 
first-born  godlike  Son,  wrapped  him  in  swaddling  clothes,  and 
laid  him  (having  no  better  place)  in  a  manger. 

It  is  remarkable,  that  all  the  generations  of  the  intervening 
spaces,  between  three  of  the  most  remarkable  periods,  relative 
to  the  house  of  David,  and  the  birth  of  our  blessed  Saviour, 
are  exactly  the  same ;  for  the  Evangelist  Matthew  informs  us, 
that  all  the  generations,  from  Abraham  to  David,  are  fourteen 

tenerations  ;  and  from  David  unto  the  Babylonish  captivity  are 
mrteen  generations ;  and  from  the  Babylonish  captivity  unto 
the  birth  of  Christ,  are  also  fourteen  generations.  The  same 
Evangelist  also  traces  his  genealogy  from  Abraham,  and  proves 
his  direct  lineal  descent  from  that  father  of  the  faithful,  through 
the  line  of  David,  from  race  to  race,  to  that  of  the  humble  virgin 
and  the  aged  Joseph.  But  to  return  to  the  immediate  subject  of 
our  history. 

The  manner  and  place  of  our  Lord's  birth  certainly  demand 
our  highest  admiration  and  wonder,  as  a  striking  display  of 
wisdom,  both  in  the  direction  and  accomplishment  of  the  will 
of  his  heavenly  Father.  Considered  in  his  Divine  nature, 
heaven  is  the  habitation  of  his  seat,  and  the  earth  is  his  fool- 
stool  ;  considered  in  his  human  nature,  he  is  humbled  beneath 
all,  being  confined  within  the  narrow  limits  of  a  manger ! 
Though,  as  the  Son  of  God,  he  is  "  the  brightness  of  his  Father's 
glory,  the  express  image  of  his  person,"  and  his  "  throne  is 
for  ever  and  ever  !"  as  the  son  of  man,  O  wondrous  condescen- 
sion !  he  is  wrapped  in  the  meanest  swaddling  clothes  ;  and  as 
man,  he  takes  up  his  habitation  with  the  beasts  of  the  field. 
In  fine,  let  us  adore  his  grace  and  love,  in  divesting  himself  of 
those  glories,  for  a  time,  which  he  enjoyed  at  the  right  hand  of 
his  Father,  assuming  our  nature,  and  that  in  its  humblest  state 


60  LIFE    OF    JESUS    CHRIST. 

in  order  to  raise  us  to  that  degree  of  glory  and  happiness,  which, 
oy  our  apostacy  from  God,  we  had  justly  forfeited ;  exulting 
with  the  prophet,  "  Sing,  O  heavens,  and  be  joyful,  O  earth,  and 
break  forth  into  singing,  O  mountains,  for  the  Lord  hath  com- 
forted his  people." 

But  the  humble  manner  in  which  the  blessed  Jesus  made 
his  appearance  in  the  world,  did  not  long  eclipse  the  glory  of 
the  descent ;  a  heavenly  messenger  being  despatched  from  above 
to  apprize  mankind  of  their  Saviour's  incarnation.  It  pleased 
the  wise  Disposer  of  all  things,  by  this  holy  angel  first  to  make 
known  to  some  honest  shepherds,  who  were  watching  their 
flocks  by  night  in  the  neighboring  fields,  the  birth  of  the  long- 
promised,  long-expected  Messiah.  The  radiance  which  shone 
around  them  terrified  the  astonished  peasants  ;  but  to  dissipate 
their  fears,  and  confirm  their  joys,  the  divine  messenger  inter- 
posed, and  thus  addressed  them  :  "  Fear  not ;  for  behold,  I  bring 
you  good  tidings  of  great  joy,  which  shall  be  to  all  people.  For 
unto  you  is  born,  this  day,  in  the  city  of  David,  a  Saviour, 
which  is  Christ  the  Lord.  And  this  shall  be  a  sign  unto  you ; 
ye  shall  find  the  babe  wrapped  in  swaddling  clothes,  lying  in  a 
manger."  Luke,  ii.  10,  &c. 

The  glorious  news  was  no  sooner  proclaimed,  than  a  number 
of  the  celestial  choir  were  heard  to  resound  the  praises  of  the 
Almighty,  for  this  transcendant  display  of  his  goodness  to  sin- 
ful men :  "  And  suddenly  there  was  with  the  angel  a  multitude 
of  the  heavenly  host,  praising  God,  and  saying,  Glory  to  God 
in  the  highest,  and  on  earth  peace,  good  will  towards  men." 
Transported  with  the  happy  tidings  of  the  birth  of  the  Redeemer 
of  Israel,  the  angel  no  sooner  departed,  than  the  shepherds 
hastened  to  Bethlehem,  in  quest  of  the  babe,  whom,  according  to 
the  information  of  the  sacred  missionary,  they  found  wrapped  in 
swaddling  clothes,  and  lying  in  a  manger.  This  event,  so  exactly 
conformable  to  the  angel's  prediction,  equally  delighted  and 
amazed  them  ;  nor  could  they  conceal  the  purport  of  his  mission, 
but  published  abroad  all  they  had  seen  and  heard. 

Having  viewed  with  praise  and  wonder  their  long-expected 
Saviour,  and  offered  their  grateful  praises  to  God,  for  the  manifes- 
tation of  his  goodness  to  mankind,  they  departed  with  hearts 
filled  with  love  and  gratitude,  still  glorifying  the  Almighty  Parent 
cf  universal  nature. 

After  the  expiration  of  eight  days  from  the  birth  of  the  holy 
infant,  he  was  circumcised  according  to  the  Mosaic  institution ; 
and  thus,  by  a  few  drops,  gave  earnest  of  the  abundance  ot 
blood  which  he  was  to  shed  for  the  purification  of  mankind. 
The  blessed  Redeemer  passed  through  this  ceremony,  not  that 
he  stood  in  any  necessity  of  conforming  to  laws  of  any  kind, 
being  the  supreme  lawgiver,  with  respect  to  his  exalted  nature ; 


LIFE    OF    JESUS    CHRIST.  61 

but  as,  considered  in  his  humble  state, "  he  was  born  of  a  wo- 
man, made  under  the  law,"  and  came,  according  to  his  own 
declaration, "  to  fulfil  all  righteousness,"  it  was  requisite  he  should 
conform  to  that  custom  which  characterized  the  Jewish  nation, 
and  was  one  of  the  principal  injunctions  of  the  Mosaic  law,  under 
which  he  was  born ;  in  order  to  fulfil  all  that  is  spoken  of  him  in 
the  scriptures. 

Besides,  as  all  the  promises  made  to  Abraham  were  to  be  ful- 
filled in  the  Messiah,  it  was  necessary  he  should  receive  the  seal 
of  circumcision,  in  order  to  prove  his  descent  from  the  patriarch, 
concerning  whom  it  was  foretold,  "  In  thy  seed  shall  all  the  fam- 
ilies of  the  earth  be  blessed."  As  a  further  reason  for  our  Lord's 
compliance  with  this  Jewish  institution,  we  may  urge  the  pro- 
priety of  his  finishing  the  former  dispensation,  by  an  exact  ad- 
herence to  its  rules,  as  he  was  about  to  establish  another,  and  much 
better,  which  could  not  be  effected  more  fully,  than  by  conform- 
ing to  that  sacrament,  which  was  of  divine  injunction,  and  indis- 
pensably requisite  to  admission  into  the  former. 

As  the  same  institution  also  required  that  every  first-born  son, 
without  any  regard  to  circumstance  or  family,  should  be  present- 
ed to  the  Lord,  in  the  temple,  by  delivering  him  into  the  hands 
of  the  priest,  and  paying  five  shekels,  together  with  an  offering, 
which,  from  the  poorer  sort,  consisted  of  a  pair  of  turtle  doves, 
or  two  young  pigeons  ;  a  ceremony  in  commemoration  of  the 
divine  mercy  in  sparing  the  first-born  in  Israel,  when  those  of 
Egypt,  both  men  and  beasts  were  destroyed  ;  his  parents  hav- 
ing tarried  at  Bethlehem  till  the  days  of  Mary's  purification  were 
fully  accomplished,  brought  the  child  Jesus  to  Jerusalem,  and 
there  presented  him  in  the  temple  to  the  Lord,  in  the  manner  just 
described,  with  the  offering  allowed  to  the  poorer  sort  of  peo- 
ple ;  a  repeated  instance  of  the  exact  obedience  of  the  immac- 
ulate Jesus  to  the  ceremonial  law,  as  well  as  the  poverty  of  his 
parents,  though  descended  from  a  royal  house. 

During  the  presentation  of  the  holy  infant,  there  entered  the 
temple  a  pious  and  venerable  old  man,  named  Simeon,  who, 
with  all  the  devout,  had  "  waited  day  and  night  for  the  conso- 
lation of  Israel,"  and  to  whom  it  had  been  revealed  by  the  spirit 
of  truth,  that  he  should  not  depart  this  mortal  life,  till  he  had  seen 
the  Lord  of  life  and  salvation. 

Accordingly  it  was  signified  to  him  by  the  Holy  Ghost,  at 
whose  instance  he  came  at  the  precise  time  into  the  temple,  that 
the  child  there  presented  was  the  long  expected  Messiah,  even 
the  Redeemer  of  Israel.  In  an  ecstasy  of  joy  he  embraced  the 
heavenly  infant  in  his  arms,  and  broke  out  into  this  rhapsody : 
"  Lorcf,  now  lettest  thou  thy  servant  depart  in  peace,  according 
to  thy  word.  For  mine  eyes  have  seen  thy  salvation  ;  which 


2  LIFE    OF    JESUS    CHRIST. 

thou  hast  prepared  before  the  face  of  all  people:  a  light  to 
lighten  the  Gentiles,  and  the  glory  of  thy  people  Israel."  Luke 
ii.  29,  &c. 

The  exultation  of  Simeon  astonished  the  parents  of  our  Lord ; 
not  as  unworthy  the  divine  subject  of  it,  to  whom  are  due  strains 
superior  to  men  or  angels,  but  as  evincing  the  old  man's  cer- 
tain knowledge  that  the  child  was  the  promised  Messiah,  though 
he  was  an  absolute  stranger.  But  their  surprise  was  soon  re- 
moved by  Simeon's  saying  unto  Mary  his  Mother :  "  Behold, 
this  child  is  set  for  the  fall  and  rising  again  of  many  in  Israel ;" 
or,  in  other  words,  this  is  the  stumbling-block  and  rock  of  of- 
fence, which  it  was  long  foretold  by  God  should  be  laid  in  Zion, 
and  which  should  occasion  the  fall  of  many  in  Israel ;  for  through 
the  humble  manner  of  his  birth,  and  his  abject  state  upon  earth, 
be  became  despised  and  rejected  of  men  ;  yet  he  is  set  for  the 
rising  again  of  many,  who  shall  rely  on  his  merits,  and  submit 
to  his  government. 

Commentators  are  divided  in  their  opinions  concerning  this 
old  Simeon.  Some  think  he  was  of  the  order  of  priests,  and 
that  he  uttered  the  words  cited  above,  while  he  was  presenting 
the  child  to  the  Lord,  in  the  office  of  his  function.  But  as  the 
Evangelist,  who  recites  in  a  particular  manner,  the  presentation 
of  our  blessed  Lord,  is  silent  on  that  head,  it  appears  little  more 
than  conjecture. 

Others  affirm,  he  was  Simon  the  Just,  a  disciple  of  the  fa- 
mous Hillel,  the  master  of  Gamaliel,  under  whom  the  apostle 
Paul  was  educated ;  and  that  while  he  was  attempting  to  ex- 
plain to  the  people  that  passage  in  the  prophecy  of  Isaiah, 
"  Behold,  a  virgin  shall  conceive,  and  bear  a  son,"  it  was  re- 
vealed to  him,  that  he  should  see,  with  mortal  eyes,  the  promised 
Messiah ;  and  that  on  his  beholding  the  child  and  his  mother  in 
the  temple,  he  broke  out  into  that  well  known  rhapsody. — But 
this  could  not  be,  for  Simon  the  Just  lived  till  forty-one  years 
after  the  death  of  Christ ;  and  it  has  been  affirmed  by  Eusebius, 
that  he  was  not  above  seventy  when  he  died.  Besides,  it  is  re- 
markable, that  the  Almighty,  at  that  time  was  pleased  to  reveal 
his  will  with  respect  to  the  Messiah,  not  to  the  great,  the  wise, 
and  the  learned,  but  to  the  poor  and  illiterate,  such  as  Joseph 
a  carpenter,  Zacharias  an  ordinary  priest,  and  a  company  of 
shepherds  ;  therefore,  as  the  point  is  not  settled,  we  presume  to 
offer  it  as  our  opinion,  that  this  old  man,  to  whom  God  was 
pleased  to  make  so  extraordinary  a  revelation  concerning  the 
Saviour  of  the  world,  was  a  plain  man,  rather  eminent  for  the 
goodness  of  his  heart,  than  the  knowledge  of  his  heaji ;  and 
who  possessed  more  piety  and  devotion,  than  learning  or  earthly 
pomp. 


LIFE    OF    JESUS    CHRIST.  63 

A  certain  good  prophetess,  called  Anna,  who  had  a  long 
time  waited  for  the  redemption  of  Israel,  entering  the  temple 
at  the  instant  in  which  Simeon  exulted  in  the  birth  of  the  hea- 
venly infant,  and  finding  that  he  was  the  promised  Messiah, 
likewise  joined  with  him  in  praising  God,  and  went  forth  and 
declared  the  glad  tidings  of  salvation  to  all  the  faithful  in  those 
parts. 

Having,  in  every  respect,  complied  with  the  ceremonies  and 
rites  contained  in  the  law  of  Moses,  Joseph  and  Mary,  with  the 
child  Jesus,  entered  into  Galilee,  to  their  own  city  Nazareth, 
but  did  not  long  abide  there ;  for  having  adjusted  their  affairs, 
they  returned  again  to  Bethlehem,  the  place  of  our  Lord's  na- 
tivity. 

This  step  seems  to  have  been  pursued  in  consequence  of  their 
opinion,  that  it  was  necessary  in  order  to  his  being  acknowledged 
the  Messiah  sent  by  God,  that  he  should  reside,  some  time,  in  the 
place  of  his  birth.  Whatever  was  their  motive  for  removal,  it 
is  evident  from  Scripture,  that  while  they  were  in  Bethlehem, 
with  their  son,  certain  eastern  philosophers,  called  Magi,  or  Wise 
Men,  came  in  consequence  of  the  appearance  they  had  seen,  to 
Jerusalem,  and  inquired  for  the  King  of  the  Jews ;  declaring 
they  had  seen  his  star  in  their  own  quarter,  and  were  come  to 
pay  him  the  adorations  due  to  his  dignity. 

Various  conjectures  have  been  formed  by  the  learned  concern- 
ing this  star,  which  is  said  to  have  appeared  in  the  east :  some 
think  that  it  was  the  spirit  of  God,  others  an  angel,  some  a  comet, 
others  a  luminary  appearance,  &c.  A  modern  writer  thinks  it 
was  the  glory  that  surrounded  the  angels  who  had  appeared  to 
the  shepherds  at  Bethlehem,  on  the  night  of  the  blessed  Lord's 
nativity. 

But  notwithstanding  these  uncertain  conjectures,  the  star  an- 
swered the  end  designed,  and  directed  the  Magi  to  the  spot 
where  resided  the  Lord  of  life  and  glory.  Some  men,  too  wise 
to  admit  of  the  evidences  from  Revelation,  have  sceptically  in- 
quired, how  these  eastern  Magi  could  arrive  at  any  knowledge 
that  the  Jews  expected  the  Messiah ;  and  that,  therefore,  on  the 
appearance  of  this  new  star  in  the  firmament,  how  they  should 
apprehend  it  pointed  out  the  birth  of  the  great  Redeemer  of 
Israel  ?  The  learned  asserters  of  the  Christian  cause,  in  answer 
to  these  queries,  observe,  that  an  opinion  of  the  approach  of  the 
Messiah's  kingdom  had  long  prevailed  all  over  the  east ;  nay, 
this  is  declared  in  profane  history,  by  Suetonius,  Tacitus,  and 
others. 

The  reason  of  this  prevailing  opinion  is  very  obvious.  The 
Jews  conceived  mighty  expectations  of  the  Messiah,  from  the 
many  prophecies  concerning  him  recorded  in  their  own  lan- 
guage; and  the  Arabians,  from  the  prophecies  to  the  same 


64  LIFE    OF    JESUS    CHRIST. 

import  made  to  Abraham  ;  it  being  certain  that  those  people 
retained  traditional  knowledge  of  this  promise,  from  the  words 
of  Balaam,  who  was  an  Arabian  prophet :  "  There  shall  come  a 
star  out  of  Jacob,  and  a  sceptre  shall  arise  out  of  Israel,"  &c. 
which  every  impartial  reader  must  acknowledge  rather  refers 
to  the  appearance  of  the  Messiah,  than  any  other  incident  what- 
ever. 

The  other  eastern  nations  derived  their  expectations  of  the 
Messiah  from  their  commercial  connexions  with  the  Jews  and 
Arabians,  but  more  especially  from  the  Jews,  who  being  scattered 
over  the  whole  country  of  the  East,  spread  their  religion  where- 
ver they  went,  which  occasioned  several  Roman  historians  to 
take  notice  of  the  prevalence  of  that  opinion. 

Nay,  the  expectations  of  the  Messiah  being  born  in  Judea,  was 
strongly  impressed  on  the  minds  of  the  followers  of  Zoroaster, 
who  reformed  the  religion  of  the  Persians,  being  a  servant  to  the 
prophet  Daniel,  and  particularly  favored  with  revelations  con- 
cerning the  appearance  of  the  Messiah. 

From  these  considerations,  it  evidently  appears  that  this  opin- 
ion prevailed  throughout  the  East ;  and  that  the  Magi  might  with 
great  reason,  on  the  appearance  of  the  star,  repair  to  Jerusalem 
in  quest  of  that  promised  Saviour  of  Israel. 

But  to  leave  this  subject,  as  not  immediately  appertaining  to 
our  purpose.  The  whole  city  of  Jerusalem  was  alarmed  at  the 
unexpected  arrival  of  the  Eastern  Magi ;  an  event  which  much 
perplexed  the  tyrant  Herod,  whose  ambitious  mind  maintained 
the  utmost  aversion  to  the  very  thought  of  a  rival  or  a  competi 
tor,  and  consequently  could  not  brook  a  report  that  favored  the 
news  of  the  birth  of  the  King  of  the  Jews. 

Disguising,  however,  his  sentiments,  he  received  the  Magi 
with  seeming  respect,  attended  to  the  design  of  their  errand  with 
affected  complacency,  and  to  gratify  their  curiosity,  summoned 
a  general  council,  and  demanded  of  them,  where  Christ  should 
be  born  ?  The  council  kept  him  no  longer  in  suspense,  for  well 
remembering  that  the  prophets  had  particularly  foretold  the  place 
of  his  birth,  they  replied  to  the  demand  of  their  monarch.  "  In 
Bethlehem  of  Juda ;"  and  to  confirm  their  answer,  cited  pro- 
phetic authority:  And  thou  Bethlehem  in  the  land  of  Juda, 
art  not  the  least  among  the  princes  of  Juda ;  for  out  of  thee 
shall  come  a  governor  that  shall  rule  my  people  Israel. — Matt. 
ii.  6.  The  tyrant  king,  in  consequence  of  the  reply  from  the 
supreme  council  of  the  nation,  directed  the  Magi  to  Bethlehem, 
as  the  place  according  to  aii'-iont  prophecy,  designed  for  the 
honor  of  Christ's  nativity,  earnestly  entreating  them  at  the  same 
time,  immediately  on  their  finding  out  the  child,  to  send  him 
word,  that  he  might  repair  thither,  and  pay  his  adoration  to  him 
also. 


LIFE    OF    JESUS    CHRIST.  67 

Buf  this  was  mere  pretence,  and  vile  hypocrisy ;  for  so  far 
was  Herod  from  entertaining  any  religious  regard  for  the  infant 
Jesus,  that  he  vowed  in  his  heart  to  destroy  him  as  soon  as  he 
should  be  found;  looking  on  him  as  designed  for  a  temporal 
prince,  who  would  expel  him,  or  his  descendants,  from  the  throne 
of  Judea,  instead  of  a  prince  whose  kingdom  was  wholly  spirit- 
ual, and  whose  throne  was  not  to  be  established  upon  earth,  but 
in  the  heavenly  Jerusalem. 

We  cannot  have  a  more  convincing  evidence  of  the  divinity  of 
our  Saviour's  mission,  than  his  miraculous  preservation  from  the 
designs  of  the  ambitious  Herod.  The  tyrant,  in  this  case,  acted 
with  the  utmost  subtilty;  he  declined  accompanying  the  wise 
men  in  person ;  nor  did  he  even  send  attendants  with  them,  who. 
under  the  guise  of  honoring  them,  might  have  secretly  informed 
him  of  the  abode  of  the  Messiah. 

However,  the  Magi  having  obtained  the  intelligence  they 
sought  in  Jerusalem,  set  forward,  under  the  guidance  of  the  same 
star  that  conducted  them  from  their  own  country,  but  had  left 
them  on  their  arrival  in  Judea,  which  was  the  cause  of  their 
directing  their  course  to  the  capital,  in  order  to  seek  that  infor- 
mation, which,  by  the  desertion  of  the  star  became  requisite. — 
Thus  it  appears  the  design  of  the  Almighty,  in  directing  the 
eastern  Magi  to  the  capital  of  Judea,  was,  that  the  whole  nation 
might  be  made  acquainted  with  the  cause  of  their  journey. 

Accordingly,  they  had  no  sooner  proceeded  from  Jerusalem 
on  their  way  to  Bethlehem,  than  their  kind  conductor  again  ap- 
peared, went  before  them  to  the  very  city,  and  fixed  on  the  habi- 
tation of  the  heavenly  infant.  Guided  by  this  celestial  conduc- 
tor, they  entered  the  house,  and  prostrating  themselves  at  the 
sacred  feet  of  their  spiritual  king,  presented  him  with  gifts  of 
gold,  frankincense,  and  myrrh.  Having  thus  accomplished  the 
design  of  the  expedition,  they  proposed,  according  to  promise, 
returning  to  Jerusalem  ;  but  being  diverted  from  that  intention 
by  a  dream,  in  which  they  were  warned  by  God  of  Herod's  de- 
sign, they  pursued  another  course,  towards  their  own  country, 
and  by  those  means  defeated  h:s  malicious  purpose. 

But  it  is  natural  and  reasonable  to  suppose,  that  the  end  ol 
the  divine  wisdom,  in  directing  these  eastern  Magi  to  the  king- 
dom of  Judea  to  worship  the  child  Jesus,  was  not  merely  to 
gratify  the  curiosity  of  the  wise  men,  because  the  event  promo- 
ted many  other  very  important  designs,  some  of  which  we  shall 
mention. 

It  proved  to  succeeding  ages,  the  great  expectation  the  Gon- 
tiles  formed  of  the  appearance  of  the  Messiah,  and  consequently 
established  the  truth  of  mose  prophecies,  which  related  to  that 
event,  as  well  as  excited  in  the  minds  of  men  the  most  sanguine 
hopes,  and  longing  desires 


68  LIFE    OF    JESUS    CHRIST. 

As  these  Magi  doubtless  reported,  on  their  return  to  their  own 
countrymen,  the  particulars  they  had  heard  and  seen  in  the  king- 
dom of  Judea,  relative  to  the  Messiah,  such  report  must  certainly 
have  promoted  the  belief  of  the  gospel  in  those  parts,  when  after- 
wards preached  there  by  the  apostles.  The  expedition  of  the 
wise  men  was  the  cause  of  the  answer  of  the  Sanhedrim,  in  which 
it  was  unanimously  declared  to  be  the  opinion  of  all  the  Jewish 
Rabbis  then  Jiving,  that  according  to  ancient  prophecies,  Bethle- 
hem was  the  place  appointed  by  the  Almighty  to  give  birth  to  the 
promised  Messiah. 

It  also  contributed  to  another  valuable  purpose,  in  that  the  of- 
ferings of  the  wise  men  procured  a  subsistence  for  the  holy  family 
in  Egypt,  whither  they  were  soon  after  warned  to  fly,  in  order 
to  escape  the  vengeance  of  the  enraged  king  ;  for  no  sooner  had 
the  wise  men  departed  from  Bethlehem,  than  Joseph  was  warned 
by  a  heavenly  messenger,  of  the  barbarous  purpose  of  Herod, 
and  commanded  to  flee  into  Egypt,  with  the  young  child  and  his 
mother. 

Joseph,  in  obedience  to  the  Almighty's  command,  rose  that 
very  night,  and  fled  into  Egypt ;  "  and  was  there  until  the  death 
of  Herod,  that  it  might  be  fulfilled  which  was  spoken  of  the  Lord, 
by  the  prophet ;  Out  of  Egypt  have  I  called  my  Son."  This 
prophecy,  which  is  quoted  from  Hosea,  seems  originally  to  refer 
to  the  Israelites  ;  though  the  Evangelist's  reference  will  be  amply 
justified,  by  considering  that  the  Egyptian  captivity  alludes  to  the 
subjection  of  the  Israelites  to  great  hardships,  and  their  deliver- 
ance from  the  same,  by  an  Almighty  hand. 

Now,  as  the  departure  of  the  Holy  family  into  Egypt,  was 
in  obedience  to  the  divine  command,  in  order  to  protect  the 
Holy  Jesus  from  the  incensed  Herod,  the  application  of  the 
prophet,  "  Out  of  Egypt  have  I  called  my  Son,"  appears  very 
just,  as  well  as  elegant.  The  King  of  Judea  long  waited,  with 
the  most  earnest  expectation,  the  return  of  the  wise  men,  anxious 
to  glut  his  full  resentment  on  the  innocent  Jesus ;  till,  from  their 
long  delay,  he  began  to  suspect  a  delusion,  and  that  his  designs 
were  frustrated  by  some  extraordinary  interposition  of  Provi- 
dence. 

At  length,  irritated  by  disappointment,  he  resolved  to  accom- 
plish by  cruelty,  a  resolution  he  could  not  effect  by  art,  and  accor- 
dingly issued  orders  to  a  large  party  of  soldiers  to  go  throughout 
Bethlehem,  and  all  the  neighboring  villages,  and  massacre  all 
ihe  children  they  could  find  therein  that  were  two  years  old,  and 
under  ;  thinking  that  the  infant  Jesus,  whom  as  a  prince,  he  both 
envied  and  dreaded,  would  fall  in  the  general  slaughter. 

But  the  heavenly  missionary  was  sheltered  from  above  ;  nor 
was  the  relentless  king  permitted  to  impede  the  design  of  an  Al- 
mighty Creator. 


LIFE  OF  JESUS  CHRIS j.  69 

However,  the  cities  through  which  the  soldiers  carried  the 
destructive  sword,  exhibited  such  scenes  of  horror  and  distress 
as  could  not  fail  to  thrill  every  soul  not  entirely  lost  to  huma- 
nity :  no  sound  was  heard  but  the  piercing  cries  of  parents,  the 
groans  of  expiring  babes,  and  a  general  imprecation  of  ven- 
geance on  the  merciless  tyrant.  But  he  did  not  long  survive 
his  cruel  decree,  being  swept  from  his  throne  by  a  nauseous 
disease,  to  answer  for  his  conduct  at  the  bar  of  a  tremendous 
Judge. 

No  description  can  paint  the  horror  of  such  a  scene  of  relent- 
less cruelty  in  a  more  glaring  light,  than  the  verse  quoted  by 
the  evangelist  Matthew,  from  the  prophet  Jeremiah :  "  Then 
was  fulfilled  that  which  was  spoken  by  Jeremiah  the  prophet 
saying,  In  Rama  there  was  a  voice  heard,  lamentation,  and 
weeping,  and  great  mourning.  Rachel  weeping  for  her  chil- 
dren, and  would  not  be  co'mlbrted,  because  they  were  not." — 
This  prophecy  must  not  be  understood  literally,  but  descrip- 
tively, or  as  a  figure  used  to  display  the  horror  of  the  scene,  as 
there  applied  by  the  Evangelist,  in  which  acceptation  it  has 
a  peculiar  beauty ;  representing  Rachel,  the  beloved  wife  of 
Jacob,  buried  many  years  ago,  in  the  fields  of  Bethlehem,  awak- 
ened by  the  cries  of  slaughtered  infants,  bursting  even  the  chains 
of  death,  and  lamenting  the  hapless  fate  of  the  murdered  inno- 
cents which  surrounded  her. 

The  tyrant  Herod  being  thus  cut  off  from  the  face  of  the 
earth,  Joseph  was  warned  by  a  heavenly  messenger  to  return 
to  the  land  of  Israel.  The  good  old  man  obeyed  the  Almighty's 
command,  and  appears  to  have  had  a  great  desire  of  residing 
in  Judea,  and  very  probably  in  Bethlehem  ;  but  hearing  that 
Herod  was  succeeded  in  his  throne  by  his  son  Archelaus,  and 
fearing  that  he  might  pursue  the  barbarous  design  of  his  father, 
he  directed  his  course  another  way ;  but  being  warned  again  by 
a  heavenly  mission,  he  retired  into  Galilee,  then  under  the  gov- 
ernment of  a  mild  and  benevolent  prince,  called  Antipas,  and 
took  up  his  habitation  at  Nazareth,  where  the  particular  cir- 
cumstances which  attended  the  birth  of  the  blessed  Jesus,  were 
not  generally  known.  The  evangelist  affirms,  that  Joseph, 
with  the  infant  and  his  mother,  resided  in  Nazareth,  where 
the  holy  Jesus  spent  his  youth,  "  That  it  might  be  fulfilled 
which  was  spoken  by  the  prophet,  He  shall  be  called  a  Na- 
zarene." 

The  advocates  for  infidelity,  whose  notice  the  smallest  in- 
accuracy in  the  sacred  scriptures  have  not  escaped,  have  not 
failed  to  observe,  that  the  Evangelist  refers  to  what  he  cannot 
justify  from  any  of  the  prophetical  writings,  in  which  there 
aie  no  such  words  to  be  found,  as  "  He  shall  be  called  a 
Nazarene."  But  be  it  known,  that  the  Evangelist  may,  with 


70  LIFE    OF   JESUS    CHRIST. 

justice,  be  vindicated  from  impropriety,  by  reminding  these  scep- 
tics, that  though  the  very  words  are  not  to  be  found,  the  allusioi? 
is  just,  and  consequently  the  application.  This  expression  refers 
to  the  general  contempt  and  ridicule  in  which  the  Israelites  held 
the  Galileans,  and  especially  the  Nazarenes,  who  were  even  de- 
spised by  the  Galileans  themselves,  insomuch  that  the  word  Na- 
zarene  became  a  term  of  reproach. 

Now,  as  the  prophets  in  general,  foretold  the  disgrace  and  in- 
famy through  which  the  blessed  Jesus  should  pass,  they  conse- 
quently foretold  he  should  be  called  a  Nazarene,  or  exposed  to 
every  token  of  contempt  and  ridicule,  of  which  this  appellation, 
at  that  time,  was  a  remarkable  instance. 

It  is  evident,  that  our  Lord's  residing  at  Nazareth,  tended, 
in  a  remarkable  manner,  to  the  fulfilment  of  those  prophe- 
cies ;  because,  in  the  course  of  his  public  ministry,  he  was  fre- 
quently reproached  with  the  same,  and  his  countrymen  often 
urged  it  as  a  reason  for  their  disregard  of  his  doctrine.  But 
as  the  stubbornness  of  unbelief  will  never  admit  of  convic- 
tion, we  have  therefore  added  these  remarks,  to  confirm  the 
faith  of  the  Christian,  rather'  than  convince  the  obstinate  in- 
fidel. 


CHAPTER  III. 

State  of  our  Lord's  childhood,  and  private  life. — His  argument 
with  the  Jewish  Doctors. — Mission,  Character,  and  Doctrine 
of  the  Baptist. — Baptism  of  Christ,  and  visible  descent  of  the 
Spirit  on  that  solemnity. 

THE  precise  circumstances  of  our  Lord's  childhood  and  life, 
previous  to  his  public  ministry,  cannot  be  ascertained  from  the 
writings  of  any  of  the  Evangelists,  which  can  alone  be  relied  on 
as  authentic.  All  we  can  gather  from  those  inspired  men  is,  that 
the  faculties  of  his  mind  were  enlarged  in  proportion  to  the 
growth  of  his  body,  insomuch  that  he  arrived  at  the  very  per- 
fection of  heavenly  wisdom. 

As  his  parents  were  mean  and  poor,  he  had  not  the  ad- 
vantage of  a  finished  education ;  and  he  seems  to  have  re- 
ceived no  other  instruction  than  what  his  parents  gave  him, 
in  conformity  to  the  Jewish  laws.  But  supernatural  abilities 
amply  compensated  for  the  deficiency  of  natural  acquirements. 


LIFE    OF   JESUS    CHRIST.  71 

arid  he  gave  instances,  in  his  earliest  years,  of  amazing  penetra- 
tion and  consummate  wisdom. 

According  to  the  Mosaic  institution,  his  parents  annually 
went  up  to  Jerusalem  ;  and  when  he  arrived  at  the  age  ol 
twelve  years,  carried  him  with  them  to  that  city,  in  order 
that  he  might  early  imbibe  the  precepts  of  religion  and  virtue. 
In  this  place  the  holy  Jesus  tarried,  without  the  knowledge 
and  consequently  the  consent  of  his  parents,  who  departed 
with  the  rest  that  were  going  towards  Galilee ;  and  thinking 
that  he  was  gone  forward  with  some  of  their  relations  or  ac- 
quaintance, they  continued  their  journey,  not  doubting  but  they 
should  overtake  him  on  the  road,  or  meet  with  him  at  the  place 
they  had  appointed  to  lodge.  But,  on  their  arrival,  not  finding 
the  child  in  the  village,  nor  amongst  their  relations,  they  returned 
to  Jerusalem,  much  troubled  ;  and  after  a  most  anxious  search  of 
three  days,  found  him  in  the  temple,  sitting  among  the  learned 
doctors,  who  were  amazed  at  the  wisdom  of  his  questions,  and 
the  pertinence  of  his  replies,  which  were  greatly  superior  to  the 
utmost  they  could  expect  from  one  of  his  tender  years,  and  his 
education. 

These  doctors,  or  expounders  of  the  law,  among  the  Jews, 
always  taught  the  people  publicly  on  the  three  great  festivals,  and 
it  was  on  one  of  these  public  occasions  that  the  blessed  Jesus 
gave  such  manifest  proofs  of  his  wisdom  and  penetration  as  as- 
tonished all  beholders,  many  of  whom  thought  he  must  be  some- 
thing more  than  human.  As,  according  to  his  own  declaration, 
he  was  employed  in  his  Father's  business,  it  is  natural  to  think, 
in  the  course  of  his  disputes,  he  modestly  corrected  some  of  the 
errors  which  the  Jewish  doctors  then  taught,  and  which  were 
repugnant  to  the  principles  of  that  religion  he  came  to  promote 
and  establish. 

The  wonder  of  his  parents,  at  finding  him  in  such  sublime 
employment,  was  beyond  expression  ;  though  his  pious  mother, 
notwithstanding  the  pleasure  which  the  discovery  afforded  her, 
could  not  help  showing  the  concern  which  his  absence,  without 
their  knowledge,  had  occasioned  them,  by  addressing  him  thus  : 
"  Son,  why  hast  thou  thus  dealt  with  us  !  Behold  thy  father  and 
I  have  sought  thee  sorrowing."  To  this  question  he  replied, 
that  their  surprise  at  his  absenting  himself  without  their  know- 
ledge was  groundless  and  absurd,  as  they  might  have  been  as- 
sured, from  his  extraordinary  birth,  and  the  wonderful  circum- 
stances attending  it,  that  his  Father  was  no  less  than  the  Al- 
mighty One  of  Israel ;  that  he  assumed  human  nature  to  pro- 
mote his  glorious  designs  ;  and,  therefore,  as  his  errand  was  ol 
such  moment,  they  must  not  imagine  he  could  always  reside 
with  them.  "  How  is  it  that  ye  sought  me  !  Wist  ye  not  that  I 
must  be  about  my  Father's  business  ?" 


72  LIFE    OF    JESUS    CHRIST. 

Though  his  parents  did  not  clearly  discern  the  force  of  this 
excellent  remonstrance,  his  pious  mother  committed  his  words  to 
memory,  and  together  with  Joseph  her  husband,  joyfully  return- 
ed with  him  to  their  poor  dwelling  at  Nazareth,  where  he  lived 
with  them  in  dutiful  subjection,  and  thereby  afforded  a  noble 
example  for  the  imitation  of  all  children,  who  certainly  are  bound 
to  yield  obedience  to  their  parents,  since  the  Son  of  God  himself, 
when  on  earth,  has  set  them  the  pattern,  by  practising  every 
branch  of  filial  duty  to  his  earthly  parents. 

The  blessed  Jesus  continued  in  this  lowly  state  for  some  time, 
during  which  he  greatly  advanced  both  in  knowledge  and 
stature  ;  and  by  his  extraordinary  qualities,  attracted  the  regard 
and  admiration  of  all  who  either  saw  or  heard  him. 

Being  happily  free  from  those  inordinate  disquieting  desires, 
which  disturb  and  distract  mortals,  he  was  always  in  temper 
calm  and  sedate,  which  added  to  a  pleasant  countenance,  com- 
bined to  prove  the  strength  of  his  faculties,  and  the  goodness  of 
his  disposition.  He  was  also  an  excellent  orator,  being  endowed 
with  a  most  nervous  and  persuasive  elocution,  insomuch  that  his 
hearers,  frequently  astonished  at  the  substance  and  manner  of  his 
address,  would  suddenly  cry  out,  "  Never  man  spake  like  this 
man."  Though  considered  in  his  divine  nature,  he  was  so  far 
superior  to  human  nature,  during  the  time  in  which  he  lived  thus 
humbly  with  his  parents,  yet  he  condescended  to  work  with  his 
father  at  his  trade  of  a  carpenter,  and  thereby  left  us  a  shin- 
ing example  of  industry. 

Thus  obscurely  did  the  blessed  Jesus  live  till  the  time  of  his 
public  ministry ;  nor  did  he  show  any  miracles,  or  perform 
any  actions  to  distinguish  him  from  the  rest  of  mankind ;  his 
divine  nature,  and  the  annexed  properties,  during  the  time  of 
his  private  life,  being  concealed  under  the  veil  of  his  human 
nature. 

As  this  is  the  whole  account  collected  from  sacred  history, 
concerning  the  childhood  and  private  life  of  the  blessed  Jesus, 
the  Saviour  of  mankind,  we  must  content  ourselves  therewith, 
not  seeking  to  indulge  a  curiosity,  which  such  silence  seems  to 
forbid,  as  sinful  and  impertinent. 

Many  people,  of  more  speculation  than  piety,  may  be  induced 
to  inquire  the  cause  which  prevented  the  Evangelists  giving  us 
an  exact  detail  of  the  transactions  of  our  blessed  Saviour's  life, 
from  the  twelfth  year  of  his  age  till  the  time  of  his  puolic 
ministry.  To  such  we  answer,  that  the  design  of  the  inspired 
writers  being  to  instruct  rather  than  amuse,  they  consulted  our 
spiritual  interest  more  than  our  humor  and  caprice  ;  and  that, 
therefore,  the  wisdom  of  God,  by  whose  inspiration  they  wrote, 
demands  our  admiration,  in  that  they  passed  over  less  important 
parts  of  our  Saviour's  life,  which  would  have  swelled  their 


LIFE    OF   JESUS    CHRIST.  73 

gospels  to  an  enormous  bulk,  fit  only  for  the  perusal  oi  the 
studious,  and  those  persons  who  had  much  vacant  time ;  whereas 
the  four  Gospels,  as  tftey  are  written,  make  only  a  small  volume, 
which  is  convenient  for  carriage,  for  reading,  for  the  memory 
to  retain ;  as  well  as  adapted  by  the  plainness  of  its  style,  to  the 
meanest  capacities ;  notwithstanding  which,  they  contain  all  the 
important  transactions  of  our  Saviour's  life,  such  as  those  which 
relate  to  his  mediatorial  office,  the  design  of  his  incarnation, 
which  was  to  teach  us  those  things  that  belong  to  our  eternal 
peace  and  happiness  :  to  instruct  us  in  his  heavenly  doctrines,  as 
our  prophet ;  to  offer  himself  a  sacrifice  upon  the  cross,  as  our 
priest ;  and  to  burst  the  chains  of  death,  and  triumphantly  ascend 
into  heaven,  as  king,  or  head,  of  his  church. 

The  omissions,  therefore,  can  be  of  no  real  consequence,  since, 
"  These  are  written,  that  ye  might  believe  that  Jesus  is  the  Christ, 
the  Son  of  God,  and  tiiat  believing,  ye  might  have  life  through 
liis  name." 

During  the  obscure  state  of  our  blessed  Redeemer  at  Naza- 
reth, the  Emperor  Augustus  died,  in  Campania,  after  a  long 
reign  of  near  forty  years,  to  the  general  regret  of  the  whole 
Roman  empire.  He  was  succeeded  by  Tiberius,  his  step-son, 
a  prince  of  very  different  temper  of  mind  from  his  predecessor. 
This  emperor,  in  the  second  year  of  his  reign,  recalled  Rufus 
from  the  government  of  Judea,  and  sent  Valerius  Gracchus  to 
succeed  him.  After  reigning  eleven  years,  Gracchus  was  re- 
called and  succeeded  by  Pontius  Pilate,  a  person  resembling  in 
disposition  his  master  Tiberius,  who  was  malicious,  cruel,  and 
covetous. 

Soon  after  Pontius  Pilate  was  appointed  to  the  government 
of  Judea,  John  the  Baptist  began  to  open  his  commission  for 
preparing  our  Saviour's  way  before  him,  according  as  was  ap- 
pointed, "  The  baptism  of  repentance  for  the  remission  of  sins." 
Sacred  history  has  not  informed  us  of  the  manner  in  which  the 
Baptist  spent  the  former  part  of  his  life  ;  but,  according  to  ancient 
tradition,  Elizabeth  hearing  of  Herod's  barbarous  massacre  of  the 
infants  of  Bethlehem,  fled  into  the  wilderness  to  secure  the  infant 
John  from  the  relentless  cruelty  of  that  inhuman  monster,  and 
there  nurtured  him  with  all  the  tenderness  of  an  affectionate 
mother.  John  the  Baptist  was  about  eighteen  months  old  when 
his  mother  fled  with  him  into  the  wilderness,  within  forty  days 
after  which  she  died. 

His  aged  father  Zacharias,  when  he  afterwards  officiated  in 
the  temple,  was  slain  by  the  command  of  Herod,  for  refusing  to 
discover  the  place  of  his  son's  abode.  The  intended  harbinger 
of  the  blessed  Jesus  being  thus  deprived  of  his  earthly  parents, 
the  Father  of  the  fatherless  took  compassion  on  him,  and  sent 


7'1  LIFE    OF    JESUS    CHRIST. 

an  angel  to  defend  and  support  him,  till  he  had  attained  to  a 
sufficient  age  and  strength  to  provide  for  himself. 

It  appears,  from  the  accounts  of  the  Evangelists,  that  he  dwelt 
in  the  desert  till  the  time  of  his  public  ministry,  resembling  the 
ancient  prophet  Elijah,  in  the  meanness  of  his  clothing,  and  the 
plainness  of  his  diet.  His  dress  was  composed  of  camel's  hair, 
his  food  the  spontaneous  production  of  the  wilderness,  such  as 
locusts  and  wild  honey,  and  his  drink  the  pure  water  of  some 
crystal  spring.  His  course  of  life  was,  indeed,  admirably  adapted 
to  the  doctrine  of  repentance,  which  he  preached,  as  well  as  to 
engage  the  attention  of  his  hearers ;  so  that  it  appears  highly 
reasonable,  that  those  people  who  waited  the  coming  of  the  Mes- 
siah with  earnest  expectation,  should  flock  to  him,  anxious  to  hear 
what  he  had  to  deliver  concerning  him 

He  proved  very  successful  in  his  ministry,  as  he  enforced  the 
doctrine  of  repentance,  because  the  kingdom  of  heaven  was  at 
hand ;  persons  of  all  degrees  and  professions  flocked  to  him, 
confessed  their  sins,  were  baptized  in  Jordan,  and  submitted  to 
whatever  the  prophet  prescribed  as  necessary  to  obtain  an  inhe- 
ritance in  that  kingdom,  the  approach  of  wrhich  he  came  to  de- 
clare. Amongst  his  converts  were  many  of  the  pharisaical 
tribe,  some  of  whom  confessed  their  sins,  and  were  likewise 
baptized  in  Jordan. 

The  conversion  of  the  Pharisees  surprised  the  Baptist,  know- 
ing that  they  maintained  an  high  opinion  of  their  own  sanctity, 
for  which  reason  it  was  very  astonishing  that  they  should  express 
any  desire  of  obtaining  a  remission  of  their  sins.  In  short,  he 
was  much  surprised  to  find  the  whole  nation  so  affected  by  his 
threatenings,  especially  as  he  knew  they  expected  salvation  on 
account  of  their  being  of  the  seed  of  Abraham,  a  conceit  wrhich 
they  greatly  cherished,  and  which  they  seem  to  have  derived 
from  a  misrepresentation  of  the  following  passage  :  "  Thus  saith 
the  Lord,  who  giveth  the  sun  for  a  light  by  day,  and  the  ordi- 
nances of  the  moon,  and  the  stars  for  a  light  by  night ;  who 
divideth  the  sea  when  the  waves  thereof  roar ;  the  Lord  of  Hosts 
is  his  name.  If  those  ordinances  depart  from  before  me,  saith 
the  Lord,  then  the  seed  of  Israel  also  shall  cease  from  being  a 
nation  before  me,  for  ever.  Thus  soith  the  Lord,  if  the  heaven 
above  can  be  measured,  and  the  foundations  of  the  earth  searched 
out  beneath,  I  will  also  cast  oft'  the  seed  of  Israel,  for  all  thai 
they  have  done,  saith  the  Lord." 

But  the  Baptist,  to  curb  their  arrogance,  called  them  the 
"  offspring  of  vipers,"  instead  of  the  children  of  Abraham  ;  per- 
haps the  Pharisees  and  Sadducees  applied  to  John  for  baptism, 
thinking  by  that  means  to  avoid  the  danger  they  might  incur, 
from  being  the  avowed  enemies  of  the  Messianj  v\hom  they 


LIFE    OF    JESUS    CHRIST.  76 

expected  to  come  in  all  the  pomp  of  royalty,  and  to  maintain  his 
superiority  by  force  of  arms. 

The  Baptist,  who  was  no  stranger  to  those  hypocritical  sects, 
well  knowing  their  application  to  him  arose  from  sinister  views, 
severely  reprimanded  them  in  general :  "  O  generation  of  vipers, 
who  hath  warned  you  to  flee  from  the  wrath  to  come  ?  Bring 
forth  fruits  worthy  of  repentance."  O  deceivers,  hypocrites, 
whence  have  you  obtained  knowledge  of  the  approaching  event  1 
am  destined,  by  God,  to  make  known  ?  Whence  have  you  a  sense 
of  the  impending  judgment  of  the  Almighty  ?  I  have  plainly  told 
you  the  proper  method  of  avoiding  it  is  by  a  sincere  repentance, 
which  can  only  be  evinced  by  the  conformity  of  the  heart  and 
life  to  the  word  and  will  of  God. — "  And  begin  not  to  say  within 
yourselves,  we  have  Abraham  to  our  father ;  for  I  say  unto  you 
that  God  is  able  of  these  stones  to  raise  up  children  unto  Abra- 
ham." Deceive  not  yourselves  with  a  vain  presumption  that 
eternal  blessings  are  yours,  merely  on  the  score  of  your  lineal 
descent  from  Abraham  :  such  pretence  will  avail  you  nothing ; 
for  to  partake  of  the  promises  made  to  that  Father  of  the  faithful 
alone,  spiritually  considered,  you  must  show  forth  some  resem- 
blance of  his  faith  and  piety. 

The  Almighty  Creator,  who  formed  our  first  parent  out  of 
the  dust,  and  caused  Sarah  to  bear  a  son  unto  Abraham,  when 
they  were  both  well  stricken  in  years,  can  by  virtue  of  his  om- 
nipotence, raise  up  children  unto  that  faithful  patriarch,  even 
from  these  very  stones:  children,  indeed,  who  by  the  integ- 
rity of  their  hearts,  and  purity  of  their  lives,  shall  prove  their 
spiritual  alliance  to  Abraham,  and  share  with  him  the  promised 
salvation. 

The  Baptist,  by  this  plain  but  honest  declaration,  at  once  set 
at  nought  the  towering  expectations  of  this  hypocritical  tribe, 
by  showing  them  that  God  respected  the  heart  alone,  and  that 
all  their  pretences  to  descent,  ceremonies,  and  other  outward 
parade,  was  of  no  avail  with  him,  who  tried  the  heart,  and 
searched  the  reins  of  the  children  of  men. 

He  went  farther,  and  assured  them,  that  conviction  and  con- 
fession of  sin  were  not  sufficient ;  no,  nor  even  a  promise  to  for- 
sake it,  but  that  there  must  be  a  speedy  and  actual  putting  it  into 
practice.  "  Repent  ye,  for  the  kingdom  of  heaven  is  at  hand.'' 
Delay  not  this  important  work,  for  the  judgments  of  the  Almighty 
are  at  hand ;  therefore,  if  you  continue  in  your  sins,  impending 
ruin  will  certainly  fall  upon  you. 

Nothing  could  be  more  sincere,  nothing  better  calculated, 
than  this  doctrine  of  the  forerunner  of  the  blessed  Jesus;  il 
struck  at  the  very  root  of  the  Jewish  prejudices,  which  induced 
too  many  of  them  vainly  to  rely  upon  outward  rites  and  cere- 
monies, prayers,  fasting,  &c. :  which,  if  not  performed  with  a 


76  LIFE    OF   JESUS    CHRIST. 

proper  spirit,  and  fi  om  proper  views,  were  an  abomination  to  an 
holy  God.  Nor  did  his  conduct  less  reprove  the  pride  and  hy- 
pocrisy of  the  scribes  and  pharisees,  than  his  doctrine ;  for 
whereas  those  upstart  people  used  to  shun  the  converse  of  the 
publicans,  and  meaner  sort,  and  would  rarely  deign  to  give  them 
instruction,  the  humble  Baptist  received  their  applications  in  the 
most  submissive  manner,  and  preached  to  them  the  absolute 
necessity  of  faith,  repentance,  and  obedience. 

Indeed,  throughout  the  whole  of  his  ministration,  he  happiW 
adapted  his  discourses  to  the  circumstances  and  capacities  of  the 
various  people  he  addressed ;  and  took  every  pious  means  to 
prepare  them  for  the  reception  of  the  promised  Messiah,  who  was 
shortly  to  appear  amongst  them  in  the  glorious  character  of  Sa- 
viour and  Redeemer  of  Israel. 

Thus,  by  a  life  of  inflexible  virtue,  discourses  nervous  and 
pathetic,  exhortations  sincere  and  fervent,  and  rebukes  honest 
and  courageous,  the  Baptist  became  renowned  throughout  the 
region  of  Judea. 

Such  was  the  admiration  of  the  people  at  his  life  and  doctrine, 
that  from  the  vision  of  his  father  Zacharias  in  the  temple,  the 
arrival  of  the  Magi  at  Jerusalem,  the  prophecies  of  Simeon,  cir- 
cumstances recent  in  their  memories,  they  began  to  conjecture 
that  John  might  be  the  promised  Messiah,  and  were  even  ready 
to  pronounce  him  the  Redeemer  of  Israel.  So  that  had  he  as- 
pired to  worldly  dignity,  he  might,  for  a  time,  have  shone  in  all 
the  grandeur  of  human  pomp,  and  claimed  a  regard  superior  to 
any  of  the  sons  of  men.  But,  pious  in  principle,  and  humble  in 
heart,  he  could  not  arrogate  honors  of  which  he  was  conscious 
of  his  unworthiness  ;  and  therefore  honestly  undeceived  his 
numerous  followers,  by  assuring  them,  that  so  far  from  being  the 
glorious  person  promised,  he  was  only  his  forerunner,  and  that 
such  was  his  own  inferiority,  that  he  was  unworthy  of  doing  his 
most  menial  offices.  "  1  indeed  baptize  you  with  water :  but  one 
mightier  than  I  corneth,  the  latchet  of  whose  shoes  I  am  not 
worthy  to  unloose."  Luke  iii.  16. 

During  the  time  of  the  Baptist's  continuance  at  Bethabara,  the 
blessed  Jesus  left  his  retirement  at  Nazareth,  and,  previous  to  his 
public  ministry,  repaired  to  the  banks  of  the  river  Jordan,  where 
John  was  executing  his  commission  from  above,  in  order  to  be 
there  baptized  by  him.  We  cannot  impute  this  conduct  of  om 
Lord,  to  any  necessity  there  was  for  his  conforming  to  the  insti- 
tution of  baptism,  for  purity  needs  not  cleansing  ;  it  is  therefore 
evident,  that  his  motive  was  to  add  a  sanction  to  that  ordinance, 
for  ever  after  appointed  to  be  the  initiating  right  of  Christianity— 
"  Go,  baptize  all  nations,"  &c. 

It  appears  that  John  immediately,  as  it  were  by  a  prophetic 
revelation,  knew  the  Saviour  of  the  world ;  for  we  find,  from 


LIFE    OF    JESUS    CHRIST.  77 

the  Evangelist,  that  he  acknowledged  his  superiority,  and  de- 
clined, the  office ;  "  I  have  need  to  be  baptized  of  thee,  and 
comest  thou  to  me  ?"  Our  Lord's  answer,  though  short,  is 
very  full  and  expressive ;  "  Suffer  it  to  be  so  now,  for  thus  it  be- 
cometh  us  to  fulfil  all  righteousness."  As  if  he  had  said,  Re- 
gard not  the  precedence  at  this  time,  but  perform  thy  office; 
for  it  is  necessary  that  we  should,  in  the  minutest  point,  conform 
to  the  divine  will,  by  which  this  institution  is  enjoined. 

This  remonstrance  removed  the  objections  of  John,  and  he 
baptized  the  immaculate  Jesus  in  the  river  Jordan,  in  the  pre- 
sence; of  numerous  spectators. 

When  this  ceremony  was  performed,  as  he  needed  not  the  in- 
structions usually  given  on  the  occasion,  he  went  up  straight- 
way out  of  the  water,  and  kneeling  on  the  bank  of  the  river, 
fervently  addressed  his  Almighty  Father,  for  an  abundant  effu- 
sion of  his  Holy  Spirit,  as  he  was  now  entering  on  his  public 
ministry,  the  prelude  of  his  important  mission,  the  end  of  which 
was  the  salvation  of  mankind. 

His  prayer  was  heard,  his  request  was  granted  ;  and  an  imme- 
diate attestation  of  the  divine  pleasure  given  by  a  visible  ray  of 
g'ory  around  him,  and  an  audible  voice  proceeded  from  the 
oly  Spirit,  :n  the  form  of  a  dove,  and  pronouncing  these  words 
"  This  is  my  beloved  Son,  in  whom  I  am  well  pleased :"  dis- 
tinguished his  peculiar  approbation  of  the  blessed  Jesus,  by  the 
epithet  beloved,  as  well  as  his  standing  in  that  relation  to  him 
in  a  manner  nearer  than  any  of  the  human  race,  who  are  calleo 
in  common,  the  sons  of  men.  This  voice  resembled  not  any 
human  sound ;  but  was  loud  and  awful,  like  the  thunders  ot 
heaven,  in  order  to  strike  with  reverence  the  surrounding  multi- 
tude, and  publicly  declare  the  holy  mission  of  the  promised 
Messiah. 

The  blessed  Jesus  was  called,  in  the  Old  Testament,  the  Son 
of  God,  but  was,  on  this  occasion,  declared  by  the  Almighty 
himself,  to  be  the  long-expected  deliverer  of  Israel  Thus,  all 
who  were  present  at  this  marvellous  descent  of  the  Holy  Spirit, 
were  amply  convinced  of  the  divine  mission  of  our  blessed  Lord 
by  an  infallible  testimony  from  above :  this  being  "  the  star  that 
was  to  come  out  of  Jacob,  and  the  sceptre  that  was  to  rise  out 
of  Israel ;  the  Shiloh  foretold  by  the  patriarch  Jacob ;  the  Great 
Propliet,  by  Moses  ;  the  Holy  One,  by  David ;  the  Prince  oj 
Peace,  by  Isaiah  ;  and  the  Son  of  Man." 

But  this  remarkable  event  tended  much  more  to  the  glory  of 
the  Messiah,  than  all  those  prophecies  ;  as  it  was,  in  some  mea- 
sure, a  real  display  of  what  they  could  only  picture  in  the  dark. 


LIFE    OF    JESUS    CHRIST. 


CHAPTER  IV. 

Commencement  of  our  Saviour's  ministry. — His  temptation  in 
the  wilderness. — Deputation  of  the  Sanhedrim  to  John  the 
Baptist. — First  miracle  wrought  by  the  blessed  Jesus. 

THE  great  Redeemer  having  thus  complied  with  the  institution 
of  Baptism,  and  received  a  most  convincing  testimony  of  his 
heavenly  Father's  approbation,  by  the  miraculous  descent  and 
effusion  of  the  Holy  Ghost  upon  him  while  praying  on  the 
banks  of  Jordan,  in  the  presence  of  a  multitude  of  spectators, 
entered  on  his  public  ministry,  at  the  age  of  thirty  years,  ac- 
cording to  the  custom  of  the  priests  among  the  Jews. 

It  was  apprehended  by  the  people,  that,  as  he  had  just  begun 
his  public  office,  he  would  repair  to  Jerusalem,  the  seat  of  power 
and  grandeur,  in  order  to  display  to  the  mighty  and  the  learned, 
his  miraculous  abilities,  and  effulgent  glories. 

But,  averse  to  human  parade,  the  heavenly-minded  Jesus  pre- 
ferred solitude  to  the  noise  and  hurry  of  mortal  life  :  he  there- 
fore retired  into  the  "wilderness,  in  order  to  prepare  himself,  by 
fasting,  meditation,  and  prayer,  and  sustaining  temptation,  for 
the  important  work  on  which  he  was  entering — the  salvation  of 
mankind. 

To  promote  this  grand  design,  the  Evangelists  write,  that  this 
retirement  into  the  wilderness  was  in  consequence  of  the  imme- 
diate direction  of  the  Divine  Spirit.  Though  solitude  itself  is 
melancholy,  the  blessed  Jesus  added  to  the  dismal  scene,  by  re- 
tiring to  a  barren  spot,  surrounded  by  high  and  craggy  moun- 
tains, and  forming  a  dark  and  gloomy  chaos. 

In  this  wild  and  dreary  situation  the  great  Redeemer,  as  Mo- 
ses and  Elijah  had  done  before  him,  fasted  forty  days  and 
forty  nights,  maintained  an  incessant  communion  with  his 
heavenly  Father,  digested  the  doctrine  he  was  about  to  deliver, 
and  the  obedience  he  came  to  perform ;  and  by  a  total  ab- 
stinence from  food  for  forty  days  and  forty  nights,  evinced 
the  divinity  of  his  mission,  or,  in  other  words,  proved  that  he 
was  "  a  teacher  from  God."  J3ut  the  melancholy  solitude  of  a 
desert,  and  the  extremes  of  hunger  and  thirst,  were  but  a  small 
part  of  our  Saviour's  sufferings  in  the  wilderness :  Satan,  that 
implac.iDle  foe  to  mankind,  was  permitted  to  buffet  him  with 
the  most  insinuating  wiles,  and  assail  him  with  the  most  allur- 
ing temptations,  in  order  to  attempt  the  defeat  of  heaven's  most 
gracious  designs,  and  keep  mankind  under  the  dreadful  dominion 
of  siu  and  death. 


LIFE    OF    JESUS  , CHRIST.  79 

The  enemies  of  revelation  have  not  failed  to  represent  this 
event  in  a  most  ludicrous  manner;  if  any,  therefore,  should  de- 
mand why  God  permitted  his  only  Son,  the  Saviour  of  the  world, 
to  be  tempted  by  the  devil,  whose  power  was  deemed  to  be  re- 
strained, we  reply  as  follows : — One  cause  of  the  Redeemer's 
being  suffered  to  be  tempted  was,  that  he,  being  personally  ac- 
quainted with  the  wiles  of  Satan,  might  become  a  faithful  and 
compassionate  high  priest,  know  how  to  succor  his  people  in  time 
of  adversity,  and  pity  them  when  they  fell  into  temptations. 

That  in  order  to  be  a  shining  pattern  of  every  virtue,  and  also 
a  wise  and  valiant  general,  the  blessed  Redeemer  underwent  all 
the  difficulties  and  trials  attending  his  service,  that  we,  being 
animated  by  his  glorious  example,  might  not  sink  under  the  pres- 
sure and  troubles  which  God,  for  our  good,  should  be  pleased  to 
lay  upon  us. 

The  Saviour  of  the  world  hath  not  only  been  exposed  to  poverty 
and  ridicule,  but  also  to  the  most  trying  temptations  of  Satan; 
that  as  the  captain  of  our  salvation  has  undergone  the  same,  we 
ought  not  to  faint  when  we  are  tempted,  but,  like  him,  be  able  to 
withstand  the  fiery  darts  of  the  devil. 

It  doubtless  appears  highly  proper,  in  order  that  our  blessed 
Lord  and  Master,  might  both  enter  upon,  and  prosecute  his 
ministry,  with  more  glory  to  himself,  and  advantage  to  mankind, 
that  he  should  previously  overcome  the  most  subtle  arts  of  that 
deceiver,  who,  under  the  mask  of  the  serpent,  seduced  our  first 
parents,  and  involved  them  and  their  posterity  in  one  com- 
mon ruin. 

The  peculiar  devices  used  by  the  old  serpent  to  tempt  the  Son 
of  God,  during  the  time  of  his  fasting,  are  not  recorded  in  holy 
writ,  and  consequently  cannot  be  ascertained. 

But  at  the  expiration  of  the  forty  days,  when  the  blessed  Jesus 
had  endured  the  keenest  hunger,  the  tempter,  to  make  proof  of 
the  divinity  of  his  mission,  insolently  demanded,  why  he  bore 
the  sensations  of  hunger,  since,  if  he  was  the  Son  of  God,  he  must 
have  power  to  change  even  the  stones  of  that  dreary  wilderness 
into  bread  ;  and  by  so  marvellous  a  transmutation,  he  might  have 
the  satisfaction  of  knowing  the  truth  of  what  was  said  concern- 
ing him  at  his  baptism. 

But  our  blessed  Saviour  repelled  this  device,  by  citing  the 
words  of  Moses,  which  implied,  that  God,  whenever  it  seemed 
good  in  his  sight,  could,  by  extraordinary  means,  provide  for  the 
support  of  the  human  race.  "  Man  shall  not  live  by  bread  alone, 
but  by  every  word  of  God."  Luke  iv.  4. 

Satan,  being  defeated  in  this  effort,  took  him  to  the  top  of  a 
very  high  mountain,  and  thinking  to  work  upon  him  by  another 
artifice,  showed  him  a  bright  view  of  all  the  kingdoms  of  the 
world,  with  their  alluring  glories,  promising  him  universal 


SO  LIFE    O^   JESUS    CHRIST. 

empire  over  the  whole,  if  he  would  bow  down  and  yield  lo  him 
the  honor  of  the  benefaction. 

But  observe  his  accursed  pride  and  arrogance,  in  promising 
that  which  is  the  gift  of  God  alone,  universal  empire  over  the 
earth ;  and  requiring  what  was  due  to  none  but  the  Supreme, 
religious  homage.  This  blasphemy,  as  well  as  insolence,  incited 
the  blessed  Jesus  to  exert  his  divine  authority,  and  command 
him,  in  a  peremptory  manner,  to  desist,  citing  this  special  injunc- 
tion from  sacred  writ,  "  Thou  shalt  worship  the  Lord  thy  God, 
and  him  only  shalt  thou  serve."  Thus  repelled,  he  repeated  the 
attempt,  and  having  taken  our  Lord  to  Jerusalem,  placed  him 
on  the  pinnacle  of  the  temple,  and  by  a  taunt  of  insolence,  urged 
him  to  prove  the  truth  of  his  mission,  by  casting  himself  down 
from  thence,  citing,  as  an  encouragement  for  him  to  comply  with 
his  desire,  a  text  from  the  Psalms — "  If  thou  be  the  Son  of  God 
cast  thyself  down ;  for  it  is  written,  He  shall  give  his  angels 
charge  concerning  thee,  and  in  their  hands  they  shall  bear  thee 
up,  lest  at  any  time  thou  dash  thy  foot  against  a  stone."  Matt. 
iv.  6.  But  our  Saviour  soon  baffled  his  attempt,  by  another 
apt  quotation  from  scripture — "  Thou  shalt  not  tempt  the  Lord 
thy  God."  Matt.  iv.  7.  Thou  shalt  riot  provoke  the  Lord, 
either  by  disobeying  his  command,  or  by  an  impertinent  cu- 
riosity to  know  more  concerning  his  mind  and  will,  than  he  is 
pleased  to  reveal. 

Thus  baffled  in  all  his  art  and  devices,  by  the  wisdom  and 
power  of  the  Son  of  God,  he  departed  from  him,  and  an  host  of 
celestial  spirits,  despatched  from  the  regions  of  bliss,  came  and 
ministered  refreshment  to  our  Saviour,  after  his  victory  over  the 
great  enemy  and  deceiver  of  mankind. 

Hence,  notwithstanding  the  ridicule  of  the  infidel,  Christians 
may  derive  great  encouragement  to  fight  manfully  against  the 
flesh,  the  world,  and  the  devil,  under  the  banner  of  the  great 
Captain  of  their  salvation,  who  is  ever  ready  to  supply  them  with 
spiritual  armor  to  sustain  the  combat  with  that  inveterate  and 
subtle  foe,  whose  devices  he  has  experienced,  being  in  every 
respect  tempted  like  them. 

During  the  time  of  our  Saviour's  retirement  in  the  wilderness, 
his  faithful  harbinger,  the  Baptist,  being  assured,  from  the  mira- 
culous descent  of  the  Holy  Spirit,  and  other  concurring  testimo- 
nies, that  Jesus  was  the  promised  and  long-expected  Messiah, 
continued  publishing  his  mission  to  the  multitude ;  so  that  the 
rulers  in  Jerusalem  received  information  of  the  surprising  events 
that  had  happened  in  Bethabara,  beyond  Jordan,  before  they  saw 
the  blessed  Jesus,  in  confirmation  of  whose  mission  and  doctrine 
they  were  effected. 

Prompted  by  curiosity,  they  despatched  a  deputation  ol 
Priests  and  Levites  to  the  Baptist,  to  demand  of  him,  who  this 


LIFE    OF    JESUS    CHRIST.  81 

wondrous  person  was ;  whether  he  was  the  Messiah,  or  Elias. 
or  that  prophet  who  was  to  rise  from  the  dead,  and  precede  the 
Messiah,  the  powerful  prince  so  earnestly  expected  by  the  whole 
nation  ojf  Israel. 

The  Baptist  frankly  replied,  That  he  was  not  the  Messiah 
whom  they  expected,  nor  Elias,  who,  as  they  vainly  thought, 
would  personally  appear  amongst  them,  nor  any  other  prophet 
risen  from  the  dead  ;  but  at  the  same  time  hinted  to  them,  that 
though  he  was  not  Elias  himself  yet  he  was  that  person  spoken 
of  by  the  prophet  Isaiah,  and  of  whom  he  thus  prophesied : 
"  The  voice  of  him  that  crieth  in  the  wilderness,  prepare  ye  the 
way  of  the  Lord;  make  straight  in  the  desert  a  highway  for  our 
God."  Isaiah  xl.  3. 

The  Priests  and  Levites,  not  sufficiently  gratified  with  this 
reply  of  the  Baptist,  demanded  of  him,  why  he  assumed  the 
power  of  baptizing  the  people,  if  he  was  neither  the  Messiah, 
nor  Elias,  nor  any  of  the  ancient  prophets  risen  from  the  dead. 
To  this  demand  John  answered,  I  indeed  baptize,  to  show  the 
necessity  of  repentance,  but  my  baptism  is  only  that  of  water, 
and  wholly  ineffectual  in  itself  to  the  remission  of  sins ;  but  that 
washing,  foretold  by  Zacharias,  is  of  most  sovereign  effect :  il 
is  not  my  province,  but  solely  that  of  the  Messiah,  who  is  actu- 
ally upon  earth,  and  among  ye,  though  ye  know  him  not, 
because  he  hath  not  manifested  himself  unto  the  world.  The 
Messiah  is  so  far  exalted  beyond  me,  in  power  and  dignity,  that 
I  am  not  worthy  to  do  him  the  meanest  offices. 

The  day  after  the  departure  of  the  Priests  and  Levites  from 
Bethabara,  our  blessed  Lord  left  the  wilderness,  and  repaired 
thither  himself,  while  John  was  yet  baptizing  and  preaching  the 
doctrine  of  repentance. 

The  Baptist,  as  his  grand  business  was  to  direct  all  persons  to 
the  Messiah,  for  life  and  salvation,  in  and  through  him,  embra- 
ced this  seasonable  opportunity  of  pointing  him  out  to  the 
multitude, — "  Behold  the  Lamb  of  God  which  taketh  away  the 
sins  of  the  world  !" 

Lest  the  attending  crowd  should  surmise,  that  it  had  been 
previously  concerted  between  Jesus  and  John,  that  the  former 
should  assume,  and  the  latter  give  him,  the  appellation  of  Mes- 
siah, he  publicly  and  solemnly  declared,  that  he  was  equally  with 
them  ignorant  of  the  pretensions  of  Jesus  to  that  high  character, 
till  he  saw  the  miraculous  descent  of  the  Holy  Ghost,  and  heard 
him  pronounced,  in  the  most  awful  manner,  the  Sdn  of  God. 
"  And  John  bare  record,  saying,  I  saw  the  Spirit  descending 
from  heaven,  like  a  dove,  and  it  abode  upon  him.  And  I  knew 
him  not :  but  he  that  sent  me  lo  baptize  with  water,  the  same 
said  unto  me,  Upon  whom  thou  shall  see  the  Spirit  descending 
and  remaining  on  him,  the  same  is  he  which  baptized  with  the 
6 


82  LIFE    OF   JESUS    CHRIST. 

Hoiy  Ghost.  And  I  saw,  and  bare  record  that  this  is  the  Son 
of  God."  John  i.  32,  33,  34. 

The  Baptist  having  made  this  public  declaration,  the  Messiah 
left  Bethabara,  but  returned  the  day  following,  and  John,  hap- 
pening to  stand  with  two  of  his  followers  on  the  bank  of  the 
river  Jordan,  pointing  to  him  as  he  passed,  and  in  a  pious  rap- 
ture, repeated  what  he  had  addressed  to  the  multitude  the 
preceding  day,  "  Behold  the  Lamb  of  God."  It  is  hence 
imagined,  that  these  two  disciples,  or  followers  of  the  Baptist, 
were  absent  at  the  time  of  the  descent  of  the  Holy  Ghost,  and  for 
that  reason  this  method  was  taken  of  pointing  out  to  them  the 
venerable  person  of  the  promised  Redeemer  of  the  world. 

Animated  with  an  ardent  desire  of  hearing,  as  well  as  seeing 
this  extraordinary  person,  they  left  John  and  followed  Jesus, 
who,  conscious  of  their  design,  turned  about,  and,  with  the 
utmost  affability,  gave  them  an  invitation  to  the  place  of  his 
residence.  The  Evangelist  John  informs  us,  that  one  of  these 
disciples  was  Andrew,  the  brother  of  Simon  Peter ;  and  it  is 
conjectured,  from  his  silence,  that  himself  was  the  other  ;  for  it  is 
remarkable,  that  in  his  writings  he  studiously  concealed  his  own 
name.  Be  that  as  it  will,  it  is  abundantly  evident,  that  the 
testimony  of  the  Baptist,  added  to  the  tokens  he  had  from  the 
blessed  Jesus,  in  the  course  of  his  converse  with  him,  amply 
satisfied  Andrew  that  he  was  indeed  the  promised  Messiah,  the 
Saviour  and  Redeemer  of  lost  and  perishing  sinners. 

Andrew  soon  after  found  his  brother  Peter,  and  brought  him 
to  our  blessed  Lord,  who  immediately  called  him  by  his  name, 
telling  him  that  he  should  afterwards  be  called  Cephas,  (which 
signifies  a  rock,)  from  his  firm  resolution  of  mind,  and  also 
because  he  should  contribute  towards  the  foundation  of  the 
Christian  church. 

Some  time  after,  Jesus  casually  met  with  Philip,  an  inhabitant 
of  the  town  Bethsaida,  and  said  to  him,  "  Follow  me."  Philip 
immediately  obeyed  the  divine  command,  having  heard  of 
the  character  and  mission  of  our  blessed  Saviour.  It  is  sup- 
posed that  this  disciple  was  present  at  the  miraculous  descent  of 
the  Holy  Spirit  on  our  Lord  at  his  baptism,  which  being 
admitted,  his  ready  compliance  with  his  call  is  no-  matter  of 
admiration. 

Philip  meeting  with  Nathaniel,  an  inhabitant  of  Cana,  a  town 
in  Galilee,  informed  him  of  the  actual  coming  of  the  long- 
expected  Messiah,  the  great  deliverer  of  Israel,  spoken  of  by 
Moses  and  the  ancient  prophets  :  "  Jesus  of  Nazareth,  the  son 
of  Joseph."  Nathaniel  was  assured,  from  the  predictions  con- 
cerning the  Messiah,  that  he  was  to  be  descended  from  the 
line  of  David,  and  born  in  the  city  of  Bethlehem,  and  therefore 
discovered  an  amazement  at  his  being  called  Jesus  of  Nazareth: 


LIFE    OF    JESUS    CHRIST.  83 

u  Can  any  good  thing  come  out  of  Nazareth  ?"  Can  that  most 
contemptible  of  places,  Nazareth,  be  supposed  to  have  given 
birth  to  the  mighty  Saviour,  the  Prince  of  Peace  ?  especially  as 
it  was  expressly  foretold  by  the  prophet,  that  he  was  to  be  born 
in  Bethlehem,  the  city  of  David. 

Notwithstanding  the  improbability  of  such  an  event,  Nathan- 
iel listened  to  Philip,  and  determined  on  an  examination  of  the 
person  who  he  said  was  the  promised  Messiah.  Accordingly, 
under  his  direction,  he  repaired  to  the  blessed  Jesus,  who  well 
knowing  his  character,  saluted  him  on  his  approach  with  this 
honorable  appellation,  "  Behold  an  Israelite  indeed,  in  whom  is 
no  guile." 

Nathaniel,  amazed  at  our  Lord's  pertinent  address,  as  he  had 
never  before  seen  him,  asked  by  what  means  he  obtained  such 
precise  knowledge  of  him.  Our  Lord  replied,  "  he  had  seen 
him  under  the  fig-tree."  Probably  Nathaniel  had  been  praying 
under  the  fig-tree,  and  been  overheard  by  our  Lord,  who, 
from  the  substance  of  his  prayer,  thus  concluded  his  character  ; 
for  when  the  blessed  Jesus  informed  him  that  he  gave  him  that 
character  on  account  of  what  had  passed  under  the  fig-tree, 
Nathaniel  perceived  that  he  knew  not  only  what  had  passed  at  a 
distance,  but  had  access  to  the  inmost  thoughts  of  the  heart,  a 
property  not  allotted  to  mortals ;  and  therefore  exclaimed  with 
rapture,  "  Rabbi,  thou  art  the  Son  of  God,  thou  art  the  king  of 
Israel." 

Our  Saviour  then  told  him,  he  should  hereafter  have  much 
stronger  testimonials  of  the  divinity  of  his  mission,  when  he 
should  be  eye-witness  to  what  the  old  patriarch  Jacob  had 
before  seen  in  a  vision ;  the  angels  of  heaven  descending  and 
ascending,  to  attend  the  person  and  execute  the  commands  of 
the  Son  of  Man:  an  appellation  our  dear  Lord  assumed  not 
only  as  considering  his  humanity,  but  in  order  to  fulfil  most 
peremptorily  that  remarkable  prediction  of  the  prophet  Daniel 
concerning  him. 

"I  saw  in  the  night  visions,  and  behold  one  like  the  Son  of 
Man  came  with  the  clouds  of  heaven,  and  came  to  the  ancient 
of  days,  and  they  brought  him  near  before  him.  And  there  was 
given  him  dominion,  and  glory,  and  a  kingdom,  that  all  people, 
nations,  and  languages,  should  serve  him.  His  dominion  is  an 
everlasting  dominion,  which  shall  not  pass  away,  and  his  king- 
dom that  which  shall  not  be  destroyed."  Dan.  vii.  13,  14. 

The  great  Redeemer,  having  attested  the  divinity  of  his  mis- 
sion by  many  incontestible  evidences,  and  made  five  disciples, 
departed  for  Galilee,  where,  soon  after  his  arrival,  he  was  invited, 
with  his  mother  and  disciples,  to  a  marriage  feast  at  Cana,  a 
place  near  Nazareth. 


84  LIFE    OF   JESUS    CHRIST. 

At  these  nuptials  there  happened  to  be  a  scarcity  of  wine, 
and  his  mother,  who  interested  herself  in  the  conduct  of  the 
feast,  and  was  therefore  desirous  that  every  thing  should  be  done 
with  decorum,  applied  to  her  son,  hoping  he  would  be  able  to 
remedy  the  defect. 

She'had,  doubtless,  conceived  he  had  the  power  of  working 
miracles,  and  was  therefore  desirous  that  he  would  give  proof  of 
his  ability  in  the  presence  of  her  friends,  who  were  assembled  at 
the  marriage. 

Addressing  herself,  therefore,  to  her  son,  she  told  him,  "  they 
have  no  wine."  Our  Lord  gently  reproved  her,  in  these  words, 
"  Woman,  what  have  I  to  do  with  thee  ?  Mine  hour  has  not  yet 
come;"  that  is,  the  time  or  period  of  my  public  ministry  is  not 
yet  arrived ;  nor  is  it  time  for  me  to  display  my  supernatural 
powers. 

Notwithstanding  this  mild  reproof,  his  mother  still  entertained 
an  opinion  that  he  would  interest  himself  in  behalf  of  her  and 
the  company,  and  therefore  ordered  the  servants  punctually  to 
obey  his  commands. 

Our  blessed  Lord  being  assured,  that  working  a  miracle 
would  greatly  tend  to  confirm  the  faith  of  his  young  disciples, 
exerted  his  divine  power,  by  ordering  the  servants  to  fill  six 
water-pots,  containing  each  about  twenty  gallons,  with  water ; 
which  was  no  sooner  done,  than  the  whole  was  converted  into 
excellent  wine. 

He  then  ordered  them  to  draw,  arid  bear  to  the  governor  ol 
the  feast,  who  being  ignorant  of  the  miracle  that  had  been 
wrought,  and  astonished  at  the  preference  of  this  wine  to  that 
which  had  been  served  up  at  the  beginning  of  the  feast,  address- 
ed himself  to  the  bridegroom,  in  the  hearing  of  the  whole 
company,  telling  him  that,  contrary  to  the  usual  custom,  he  had 
reserved  the  best  wine  to  the  last,  at  the  same  time  commending 
so  judicious  a  practice,  as  a  plain  proof  of  his  approbation  of 
his  friends  present  at  the  entertainment.  The  bridegroom  was 
equally  surprised  at  the  address  of  the  governor  of  the  feast,  and 
the  occasion  of  it,  which  was  effected  by  the  supernatural  power 
of  our  blessed  Lord. 

This  miracle,  which  was  the  first  wrought  by  Jesus,  confirmed 
the  faith  of  his  followers,  and  spread  his  renown  throughout  the 
adjacent  country. — The  votaries  of  infidelity  have  not  failed  to 
arraign  the  truth  of  this  event,  as  well  as  to  vent  their  sarcastic 
hurnor  upon  it.  Their  mirth  and  ridicule  seem  chiefly  founded 
on  a  supposition,  that  most  of  the  company  were  intoxicated, 
and  consequently  more  liable  to  delusion ;  but  we  desire  them 
to  suspend  their  opinion,  or  at  least  their  judgment  a  little,  while 
we  remind  them,  that  the  governor's  speech  to  the  bridegroom, 
"  Every  man  at  the  beginning  doth  set  forth  good  wine :  and 


LIFE    OF   JESUS   CHRIST.  85 

when  men  have  well  drunk,  then  that  which  is  worse."  does  not 
imply  even  such  a  supposition ;  but  an  evident  reference  to  the 
manner  in  which  the  entertainment  was  conducted,  a  manner 
much  preferable  to  that  customarily  followed. 

Nor  can  these  wise  people  in  their  own  conceit,  rationally 
think,  that  Jesus  ordered,  or  expected,  that  all  the  wine  he  had 
furnished  should  be  expended  at  this  entertainment;  for,  accord- 
ing to  the  Jewish  custom  on  these  occasions,  it  continued  a  week. 
Permit  us  likewise  to  observe,  that  there  might  be  a  very  im- 
portant reason  assigned  for  our  Lord's  furnishing  such  abundance ; 
because,  if  the  quantity  had  been  considerably  less,  the  miracle 
would  have  been  much  less  apparent,  and  the  enemies  of  Chris- 
tianity, ever  ready  to  grasp  at  the  shadow  or  the  pretence,  might 
have  denied  that  a  miracle  was  wrought  at  all,  it  having  been 
easy  to  convey  away  a  small  quantity  of  water,  and  substitute 
the  like  quantity  of  wine  in  its  place  ;  whereas  such  a  deception 
must  be  allowed  impracticable,  in  so  large  a  quantity,  the  trans- 
mutation being  momentary. 

The  deists  have  likewise  made  much  parade  of  argument 
concerning  the  size  of  these  water-pots.  In  this  we  give  them 
their  utmost  scope,  persuaded,  that  all  which  they  can  say  on 
that  head  will  not,  in  the  least,  tend  to  invalidate  the  Christian 
cause. 

The  blessed  Jesus,  having  thus,  by  divers  means,  confirmed 
the  faith  of  his  disciples,  and  attested  the  truth  and  divinity  of 
his  mission,  among  those  with  whom  he  had  been  brought  up, 
departed  from  Cana,  and  proceeded  towards  Jerusalem,  in  orde/ 
to  keep  the  approaching  passover. 


CHAPTER  V. 

Expulsion  of  the  profaners  of  the  Temple. — Jesus  visits  and  dis- 
putes with  Nicodemus. — Baptizes  in  Judea. — Instructs  a  poor 
Samaritan. — Heals  a  sick  person  at  Capernaum. — Retires 
again  to  Nazareth,  and  is  expelled  thence  by  his  impious 
countrymen. 

OUR  blessed  Lord,  immediately  on  his  arnval  at  Jerusalem, 
repaired  to  the  temple,  nor  was  a  little  shocked  at  beholding  a 
place,  dedicated  to  the  solemn  service  of  Almighty  God,  so  pros- 
tituted to  purposes  of  fraud  and  avarice,  and  become  the  resort 
of  traders  of  every  kind. 


86  LIFE    OF   JESUS    CHRIST. 

Such  abuse  could  not  long  escape  his  notice  or  correction, 
having  an  absolute  right  to  chastise  so  flagrant  a  perversion  of  a 
place,  that  strictly  speaking,  was  his  own.  "  The  Lord  whom 
ye  seek  shall  suddenly  come  to  his  temple :  even  the  messenger 
of  the  covenant,  whom  ye  delight  in ;  behold,  he  shall  come,  saith 
the  Lord  of  Hosts." 

Accordingly  the  blessed  Jesus,  whose  pious  soul  was  vexed  at 
their  profanation  of  the  sacred  place,  drove  out  the  traders,  and 
overset  the  tables  of  the  money-changers,  saying  unto  them  that 
sold  doves,  "  Take  these  things  hence;  make  not  my  Father's 
house  an  house  of  merchandise." 

These  mercenary  wretches  appear  to  have  been  struck  at  once 
with  a  consciousness  of  their  guilt,  and  the  severity  of  our  Lord's 
reproof,  as  they  immediately  departed,  without  making  the  least 
resistance.  But  our  Lord's  conduct  in  this  affair,  carrying  with 
it  every  token  of  zeal,  for  which  the  ancient  prophets  were  so 
remarkable,  determined  the  council  to  assemble,  and  inquire 
by  what  authority  he  attempted  such  a  reformation,  requiring, 
at  the  same  time,  a  demonstrative  proof  of  the  divinity  of  his 
commission. 

To  gratify  their  curiosity,  our  blessed  Lord  referred  them 
only  to  the  miracle  of  his  own  resurrection ;  "  Destroy,"  says 
he,  laying  his  hand  on  his  breast,  "  this  temple,  and  I  will  raise  it 
up  in  three  days."  The  rulers,  mistaking  his  meaning,  ima- 
gined that  he  referred  to  the  superb  and  lofty  temple  finished 
by  Herod,  and  therefore  told  him  such  a  relation  was  highly  im- 
probable ;  nor  had  they  the  least  reason  to  think  he  could  pos- 
sibly rebuild,  in  three  days,  that  magnificent  structure,  which 
had  been  finished  at  immense  expense,  and  was  the  labor  of  so 
many  years. 

Though  the  blessed  Jesus  declined  compliance  with  the  re- 
quest of  the  mighty  and  noble  amongst  the  inhabitants  of  Jeru- 
salem, he  wrought  several  miracles  in  the  presence  of  the  com- 
mon people,  in  order  to  confirm  the  doctrines  he  delivered,  and 
prove  the  divinity  of  his  mission. 

As  there  had  not  been  any  miracles  wrought  amongst  them 
for  a  considerable  time,  though  many  were  recorded  in  their 
sacred  books,  they  beheld  our  blessed  Lord  with  amazement  and 
veneration :  and  numbers  were  satisfied  that  he  was  the  long 
promised  Messiah,  "  the  desire  of  all  nations,"  so  often  foretold 
by  the  ancient  prophets.  For  wise  reasons,  however,  he  did  not 
publicly  discover  that  he  was  the  Great  Prophet,  as  he  knew 
that  the  faith  of  numbers  was  yet  but  weak,  and  that,  conse- 
quently, many  would  desert  his  cause,  when  they  found  he  was 
opposed  by  the  Sanhedrim,  or  great  council  of  the  nation,  and 
did  not  set  up  a  worldly  kingdom,  as  they  thought  the  expected 
Messiah  was  to  do.  But  the  miracles  wrought  by  the  Holy  Je- 


LIFE    OF   JESUS    CHRIST.  87 

sus  did  not  excile  the  wonder  and  astonishment  of  the  common 
and  illiterate  class  of  the  people  alone. 

Nicodemus,  a  principal  person  among  them,  impartially  re- 
flecting on  his  wondrous  works,  so  astonishing  in  their  nature, 
so  demonstrative  in  their  proof,  so  salutary  in  their  effect,  so 
happily  adapted  to  the  confirmation  of  his  doctrines,  and  so 
perfectly  agreeable  to  the  attributes  of  the  Deity  as  well  as  the 
predictions  of  the  ancient  prophets,  concerning  the  Messiah, 
"  the  Sun  of  righteousness,  who  was  to  rise  with  healing  in 
his  wings,"  was  perfectly  assured  that  nothing  less  than  Om- 
nipotence itself  could  produce  such  wonders ;  and  thence,  like 
many  others  of  his  countrymen,  concluded  that  Jesus  was  of  a 
truth  the  Son,  and  sent  of  God,  which  last  term  is  the  mean- 
ing of  the  word  Messiah.  But  scruples  still  arose  in  his  mind 
when,  on  the  other  hand,  he  considered  the  obscurity  of  his 
birth,  and  the  meanness  of  his  appearance,  so  different  from 
the  exalted  notions  the  people  of  the  Jews  always  entertained 
concerning  this  powerful  prince,  who  was  to  erect  his  throne  in 
the  mighty  city  of  Jerusalem,  and  subject  to  his  dominion  all 
the  states  and  kingdoms  of  the  earth.  To  obviate,  therefore 
these  scruples,  and  solve  these  perplexing  doubts,  Nicodemus 
resolved  on  an  interview  with  the  blessed  Jesus ;  but  choosing 
to  conceal  his  visit  from  the  other  members  of  the  Sanhedrim, 
who  were  greatly  averse  to  his  person  and  doctrine,  he  chose  the 
night  as  most  convenient  for  that  purpose. 

His  salutation  of  the  mighty  Redeemer  of  Israel  was  this : 
"  Rabbi,  we  know  that  thou  art  a  teacher  come  from  God  :  for 
no  man  can  do  these  miracles  that  thou  doest,  except  God  be 
with  him."  John  iii.  2. 

Rabbi,  I  am  sufficiently  convinced  that  thou  art  immediately 
sent  as  a  teacher  from  on  high ;  for  nothing  less  than  power  di- 
vine could  enable  thee  to  perform  the  miracles  which  thou  hast 
wrought  in  the  presence  of  multitudes.  But  this  salutation  by 
no  means  implies,  that  Nicodemus  thought  Jesus  the  great  pro- 
mised Messiah,  even  the  Redeemer  of  Israel  ;  nor  could  he  ob- 
tain that  knowledge,  till  it  was  revealed  to  him  by  the  blessed 
Spirit  of  God. 

We  may  observe,  that  our  Saviour  waiving  all  formality  and 
circumlocution,  which  tend  to  no  real  profit,  immediately  preach- 
es to  this  disguised  Rabbi  the  first  great  doctrine  of  Christianity, 
regeneration ;  "  Verily,  verily,  I  say  unto  thee,  except  a  man  be 
born  again,  he  cannot  see  the  kingdom  of  God."  Nicodemus,  I 
declare  unto  thee,  as  a  truth  of  the  last  importance ;  verily, 
verily,  unless  a  man  be  regenerated  in  the  spirit  of  his  mind, 
have  his  will  and  affections  transferred  from  earthly  to  spiritual 
objects,  he  cannot  see  the  kingdom  of  God,  which  is  holy  and 
spiritual  in  its  nature  and  enjoyments. 


88  LIFE    OF   JESUS    CHRIST. 

Tliis  was  a  mysterious  system  to  the  Rabbi,  whose  religious 
views  extended  no  farther  than  to  rites  and  ceremonies,  and  were 
bounded  by  time  and  space ;  besides  he  thought  the  very  posi- 
tion of  our  Lord  an  absurdity  in  terms,  "  How  can  a  man  bo 
born  when  he  is  old?  Can  he  enter  a  second  time  into  his 
mother's  womb,  and  be  born  ?"  Our  Lord  replies  to  this  ques- 
tion, "  Except  a  man  be  born  of  water  and  of  the  Spirit,  he 
cannot  enter  into  the  kingdom  of  God."  The  regeneration 
which  I  preach  unto  you  is  not  of  a  natural,  but  of  a  spiritual 
nature:  unless  a  man  embraces  the  Christian  religion  and  doc- 
trines, whose  initiating  ordinance  is  baptism,  and  become  a  subject 
of  divine  grace,  he  cannot  be  the  subject  of  that  glory,  which 
consists  not  in  earthly  splendor,  and  the  gratification  of  the 
meaner  passions,  but  in  an  exemption  from  whatever  is  earthly 
sensual,  and  devilish,  and  the  prosecution  of  whatever  is  heav- 
enly, holy,  and  spiritual. — "  That  which  is  born  of  the  flesh  is 
flesh  ;  and  that  which  is  born  of  the  spirit  is  spirit.  Marvel  not 
that  I  said  unto  thee,  ye  must  be  born  again ;"  wonder  not  at 
my  doctrine  of  regeneration,  which  is  designed  to  inform  you, 
that  you  derive  no  excellence  from  your  boasted  descent  from 
Abraham  ;  as  such  you  are  merely  earthly,  subject  to  sins,  and 
infirmities  of  every  kind  ;  as  well  as  to  show  that  you  must  un- 
dergo a  spiritual  mental  regeneration,  a  renovation  of  the  heart, 
which  changes  the  whole  man,  and  fits  you  for  the  participation 
of  heavenly  blessedness. 

This  important  work  is  likewise  spiritual  in  its  operation,  un- 
seen by  mortal  eyes,  being  wrought  on  the  mind  or  heart  of 
man,  by  the  powerful  influence  of  the  Holy  Spirit,  which  changes 
his  nature,  and  with  respect  to  eternal  things,  makes  him  another, 
a  new  creature.  "  The  wind  bloweth  where  it  listeth,  and 
thou  hearest  the  sound  thereof,  but  canst  not  tell  whence  it  com- 
eth,  and  whither  it  goeth :  so  is  every  one  that  is  born  of  the 
spirit." 

Notwithstanding  this  explanation  of  the  blessed  Jesus,  Nico- 
demus  was  so  prepossessed  with  partiality  towards  the  Jews, 
who,  on  account  of  their  alliance  to  Abraham,  thought  they  were 
the  people  of  God,  entitled  to  heaven,  and  consequently  in  no 
need  of  this  new  operation  of  the  mind,  called  regeneration,  that 
he  again  demanded,  "  How  can  these  things  be  ?"  The  divine 
instructor  then  reproves  his  dulness  and  misapprehension  of 
what  he  had  so  clearly  explained  and  propounded  to  him,  es- 
pecially as  he  was  himself  a  teacher  of  the  people,  and  one  of 
the  great  council  of  the  nation.  "  Art  thou  a  master  of  Israel, 
and  knowest  not  these  things  ?"  The  doctrines  I  deliver  are 
not  fiction,  and  mere  surmise,  but  founded  on  eternal  truth,  im- 
mediately revealed  from  God,  and  consistent  with  the  will  of 
boaven.  J  am  witness  to  the  same,  and  therefore  affirm  that 


LIFE    OF    JESUS    CHRIST.  89 

such  testimony  is  sufficient  to  render  them  valid.  But  your 
prejudices  still  prevail,  nor  can  your  unbelief  be  conquered  by 
all  the  arguments  I  can  advance.  "  We  speak  that  we  do 
know,  and  testify  that  we  have  seen ;  and  ye  receive  not  our 
witness." 

If  ye  thus  reject  the  first  principles  of  the  Christian  religion, 
such  as  the  necessity  of  regeneration,  or  the  influence  of  the 
spirit  of  God  upon  the  heart  of  man,  how  will  ye  believe  the 
sublimer  truths  I  shall  hereafter  deliver  concerning  the  kingdom 
of  God,  or  state  of  the  saints  in  glory  ?  If  I  inform  you  of 
spiritual  transactions  in  this  lower  world,  and  ye  believe  not, 
how  can  ye  believe  if  I  tell  you  of  those  things  which  relate 
solely  to  another  and  heavenly  state  ?  But  to  confirm  your  be- 
lief in  what  I  have  delivered,  know  that  my  assured  knowledge 
of  these  things  is  derived  from  the  Father  of  Light,  the  God  of 
Truth,  by  whom  I  am  invested  with  gifts  superior  to  any  of  the 
ancient  prophets. 

No  man  hath  ascended  the  regions  of  immortality,  and  de- 
scended from  thence,  but  "  the  Son  of  Man,"  consequently,  no 
man  but  "  the  Son  of  Man,"  can,  with  truth  and  certainty,  re- 
veal the  immediate  will  of  the  Father,  who  is  in  heaven.  Your 
great  lawgiver  Moses,  ascended  not  there,  Mount  Sinai  was  the 
summit  of  his  elevation ;  whereas  the  Son  of  Man,  who  was  in 
heaven,  and  came  down  from  thence,  with  a  divine  commission 
to  sinful  mortals,  had  the  most  clear  and  convincing  proofs  of 
the  will  of  his  Almighty  Father,  penetrated  into  the  designs  of 
infinite  wisdom  and  grace,  arid  consequently  must  be  higher  than 
any  prophet,  being  in  a  peculiar  sense,  the  prophet  of  the  most 
high  God,  or  Angel  of  the  presence. 

This  divine  preacher,  who  spake  as  no  man  ever  spake,  like- 
wise labors  to  eradicate  the  favorite  principle  of  the  Jews:  I 
mean,  that  of  confining  all  blessings,  temporal  and  eternal,  to 
their  own  nation  and  people,  as  well  as  to  show  the  vanity  of 
their  expecting  the  appearance  of  the  Messiah,  in  pomp  and 
magnificence. 

To  effect  this  glorious  design,  he  lays  open  to  the  Rabbi, 
that  it  was  agreeable  both  to  the  doctrines  of  Moses,  as  well  us 
the  will  of  God,  that  the  Redeemer,  in  this  state  of  mortality, 
should  be  exposed  to  poverty  and  distress  of  every  kind :  that 
his  conquests  were  not  to  be  of  a  temporal  nature,  over  the 
hearts  and  wills  of  mankind:  that  his  ihrone  was  not  to  be 
established  in  the  earthly,  but  heavenly  Jerusalem  ;  previous  to 
which  he  was  to  shed  his  blood,  as,  by  virtue  of  the  same,  all  of 
every  nation  and  kingdom  throughout  the  earth  might  pass 
into  the  heavenly  world,  and  there,  for  ever,  provided  they  re 
lied  on  his  merits,  and  conformed  their  lives  to  the  doctrines 
he  preached,  enjoy  that  summit  of  bliss,  which,  through  his  suf 


90  LIFE    OF    JESUS    CHRIST. 

ferings,  was  provided  for  them,  by  God  himself,  to  all  eter- 
nity. 

This  is  the  sum  and  substance  of  Christianity ;  this  is  the  sum 
and  substance  of  what  our  blessed  Lord  preached  to  Nicodemus, 
that  great  ruler  and  teacher  of  the  Jews ;  a  sermon  compre- 
hending the  whole  of  what  need  be  taught,  notwithstanding  re- 
ligion is  at  this  day  rent  to  pieces  by  sectaries ;  each  of  whom 
invent  some  new-fangled  doctrine,  suggested  by  ignorance, 
presumption,  or  both  united. 

That  God  Almighty,  the  Father,  out  of  his  unsupplicated, 
unmerited  grace  and  mercy  to  the  sinful  race  of  men,  sent  his 
only  begotten  Son  to  purchase  eternal  life,  through  the  effusion 
of  his  own  blood,  for  all  of  every  nation  and  kingdom  through- 
out the  earth,  who  should  believe  in  him :  that  is,  who  should 
believe  in  the  divinity  of  his  mission,  the  efficacy  of  his  atone- 
ment, and,  in  consequence  of  that  faith,  conform,  as  far  as  the 
infirmities  of  sinful  nature  will  permit,  to  the  rules  of  his  Gos- 
pel. "  Only  let  your  conversation  be  as  becometh  the  Gospel  oi 
Christ:"  condemnation  justly  passed  on  all  transgressors  of  the 
law  of  God,  (which  are  all  mankind)  can  alone  be  averted  ac- 
cording to  the  divine  institution,  the  propriety  of  which  it  is  the 
height  of  impiety  and  presumption  to  call  in  question ;  by  faith 
in  the  blessed  Jesus,  such  a  faith  as  we  have  just  explained. 
"  He  that  believeth  on  him  is  not  condemned ;  but  he  that  be- 
lieveth  not  is  condemned  already,  because  he  hath  not  believed 
in  the  name  of  the  only  begotten  Son  of  God." 

It  appears,  from  the  future  conduct  of  Nicodemus,  that  in- 
stead of  supposing  Jesus  to  be  only  "  a  teacher  come  from 
God,"  he  was  fully  convinced  that  he  was  the  "  Messiah,  the 
Redeemer  of  Israel :"  for  he  after  wards  constantly  espoused  his 
cause  in  the  great  council  of  the  nation  ;  and  when  his  country- 
men put  him  to  an  ignominious  death,  he,  together  with  Joseph 
of  Arimathea,  conveyed  him  to  burial,  when  all  others  had  for- 
saken him. 

The  time  of  the  passover  at  Jerusalem  being  expired,  Jesus, 
together  with  his  disciples,  withdrew  into  the  remote  parts  of 
Judea,  where  he  continued  a  considerable  time  preaching  the 
kingdom  of  God,  and  baptizing  the  new  converts. — John  the 
Baptist  being,  also,  at  the  same  time  baptizing  in  ihe  river  Enon, 
a  dispute  arose  between  his  disciples  and  certain  Jews,  concerning 
the  preference  of  the  baptism  of  Jesus. 

Being  unable  to  decide  the  point,  they  referred  it  to  the  opin- 
ion of  John ;  on  which  the  pious  Baptist  immediately  declared, 
that  he  was  only  the  harbinger  of  the  great  Messiah,  who 
baptized  not  only  with  water,  but  with  the  Holy  Spirit; 
adding  that  his  own  ministry  was  on  the  decline,  as  the 
beauty  of  the  morning  star,  the  harbinger  of  the  sun,  decreases 


LIFE    OF   JESUS    CHRIST.  93 

when  that  fountain  of  light  but  dawns  in  the  chambers  of  the 
east. 

The  Baptist  likewise  mentioned  to  his  disciples  and  hearers 
many  circumstances  tending  to  prove  the  divinity  of  the  mis- 
sion of  the  Holy  Jesus,  and  the  important  design  of  his  incar- 
nation. "  He  that  believeth  on  the  Son  hath  everlasting  life, 
but  he  that  believeth  not  the  Son  shall  not  see  life,  but  the  wrath 
of  God  abideth  on  him." 

The  Baptist  having  publicly  preached  the  great  doctrine  ot 
salvation  through  faith  in  Jesus,  departed  from  the  wilderness 
of  Judea,  where  he  had  continued  a  considerable  time,  and  went 
into  Galilee,  often  repairing  to  the  court  of  Herod,  who  esteemed, 
or  affected  to  esteem,  both  his  preaching  and  person.  But  John, 
being  faithful  in  his  ministry,  could  not  fail  to  remonstrate  on  the 
injustice  and  impiety  of  a  known  practice  of  Herod,  which  was, 
his  cohabiting  with  Herodias,  his  brother  Philip's  wife ;  and 
thereby  incurring  the  displeasure  of  that  ambitious  woman,  he 
was,  at  her  instance,  cast  into  prison,  and  there  reserved  for 
future  destruction. 

Whilst  these  things  happened  in  Galilee,  our  blessed  Lord 
continued  preaching  in  the  wilderness,  whither  great  numbers 
resorted,  attracted  by  curiosity,  to  see  the  miracles  which  fame 
reported  he  daily  wrought.  The  success  of  his  ministry,  exciting 
the  envy  of  the  hypocritical  tribe  of  Pharisees,  our  blessed  Lord 
thought  proper  to  retire  into  Galilee,  in  order  to  promote  the 
design  of  his  mission  in  those  parts. 

In  the  course  of  his  journey,  being  weary  with  travelling  in  so 
warm  a  country,  and  excessively  thirsty,  he  sat  down  in  Samaria, 
by  a  celebrated  well,  given  by  the  old  patriarch  Jacob  to  his 
son  Joseph,  while  his  disciples  were  gone  to  the  city  to  procure 
provisions. 

While  the  humble  Jesus  was  sitting  by  a  well-side,  a  woman, 
a  native  of  the  country,  came  with  her  pitcher  to  fetch  water ; 
and  our  Lord  requested  of  her  to  give  him  to  drink.  The 
appearance  of  Jesus  astonished  the  woman,  because  she  knew 
him  to  be  a  Jew,  and  the  Samaritans  were  held  in  the  utmost 
contempt  by  those  people,  who,  indeed,  arrogated  a  preference 
to  all  nations  upon  earth.  But  though  she  knew  him  to  be  a 
Jew,  she  knew  not  that  he  was  the  Son  of  God,  full  of  grace 
and  truth,  divested  of  human  prejudices,  and  the  very  essence  of 
humility,  and  every  virtue. 

As  the  design  of  his  mission  and  incarnation  was  to  promote 
the  real  happiness  of  mankind,  he  embraced  every  opportunity 
of  enforcing  his  salutary  doctrines,  and  therefore,  though  his 
thirst  was  extreme,  he  delayed  its  gratification,  in  order  to  in- 
form this  woman,  though  of  an  infamous  character,  of  the  means 
by  which  she  might  obtain  living  water,  or,  in  other  words,  eter- 


94  LIFE    OF   JESUS    CHRIST. 

nal  life.  As  the  best  method  to  effect  this  purpose,  he  gave-  her 
to  understand,  that  had  she  known  the  character  of  the  suppli- 
cant, she  would  have  eagerly  satisfied  his  desire,  and  been 
requited  by  a  gift  the  most  invaluable,  even  "  living  water," 
issuing  from  the  well  of  eternal  salvation. 

The  woman,  taking  his  words  in  the  common  acceptation, 
imagined  that  he  suggested  his  power  of  supplying  her  with 
water  flowing  from  a  perpetual  spring,  which,  in  that  parched 
climate,  appeared  impossible,  demanded  of  him  if  he  was  vested 
with  a  power  superior  to  their  father  Jacob,  who  dug  this  well, 
drank  out  of  it  with  his  family,  and  left  it  for  the  benefit  of  pos- 
terity. 

The  Saviour  and  friend  of  mankind,  still  benign  in  his  pur- 
pose towards  this  poor  wretch,  replied,  "  That  all  who  drank 
of  the  water  of  Jacob's  well  would  thirst  again,  being  but  a 
temporary  allay  of  a  desire  incident  to  human  nature :  whereas 
those  who  drank  of  the  water  which  he  was  ready  to  dispense, 
should  never  thirst ;  because  that  water  flowed  from  the  inex- 
haustible fountain  of  Divine  Grace,  and  could  not  be  drained  but 
with  immensity  itself." 

Though  this  great  preacher  of  Israel,  by  a  simple  and  natural 
allegory,  displayed  the  power  of  divine  grace,  the  woman,  blind 
to  the  allusion,  endeavored  to  turn  his  pious  and  benevolent 
discourse  to  ridicule,  desiring  the  gift  of  that  "  living  water," 
which  would  for  ever  prevent  her  from  thirsting  for  the  future. 

To  show  her  the  malignity  of  her  presumption,  in  turning 
into  contempt  the  discourse  of  him,  who  had  the  words  of  eter- 
nal life,  the  blessed  Jesus,  by  some  pertinent  questions  and 
replies,  evinced  his  knowledge  of  her  infamous  course  of  life, 
and  by  that  means  convinced  her  that  he  acted  under  an  influ- 
ence more  than  human.  To  evade,  however,  the  present  subject 
of  discourse,  which  filled  her  with  a  degree  of  awe  and  fear,  she 
proposed  to  his  discussion  a  case  long  warmly  contested  between 
the  Jews  and  Samaritans,  "  Whether  Mount  Gerizim,  or  the 
city  of  Jerusalem,  was  destined  by  God,  as  the  place  peculiarly 
set  apart  for  religious  worship  ?"  Our  blessed  Lord  replied  to 
this  evasive  as  well  as  insignificant  question,  "  that  it  was  not 
the  place,  but  the  manner  in  which  adoration  was  offered  to  the 
Father  of  Spirits,  that  rendered  such  worship  acceptable ;  ob- 
serving, that  "  God  is  a  spirit,  and  they  that  worship  him  must 
worship  him  in  spirit  and  in  truth."  John  iv.  24. 

In  consequence  of  this  reply  to  her,  which  apparently  referred 
to  things  spiritual  and  eternal,  she  informed  the  blessed  Jesus  of 
her  expectation  of  the  arrival  of  the  promised  Messiah,  who 
should  punctually  inform  them  concerning  these  points,  so  long 
.indecisively  contested. 


LIFE    OF   JESUS    CHRIST.  95 

Our  Lord,  embracing  the  opportunity  of  preaching  himself  to 
this  poor  woman,  as  the  Saviour  of  sinners,  replied,  without 
hesitation,  "  I  that  speak  unto  thee  am  he." 

While  Jesus  continued  talking  with  the  woman,  his  disciples 
returned,  and  approached  him  at  the  very  time  when  he  told 
the  woman  that  he  was  the  Messiah.  Though  they  were  as- 
tonished at  his  condescension  in  conversing  with  an  inhabitant  of 
Samaria,  and  even  of  instructing  her  in  the  doctrines  of  religion, 
none  presumed  to  ask  him  why  he  conversed  with  one  who 
was  an  enemy  to  the  Jews,  and  the  worship  in  the  temple  at 
Jerusalem.  But  the  woman  hearing  Jesus  call  himself  the 
Messiah,  left  her  pitcher,  and  ran  into  the  city  to  publish  the 
glad  tidings,  that  the  great  Deliverer  of  mankind  was  then  sit- 
ting by  the  well  of  Jacob ;  and  had  told  her  all  the  secret  trans- 
actions of  her  life.  This  report  astonished  the  Samaritans,  and 
at  the  same  time  roused  their  curiosity  to  see  a  person  foretold 
by  Moses  and  the  prophets,  and  of  whose  appearance  there  was 
then  so  universal  an  expectation. 

The  disciples,  on  their  return,  set  before  their  master  the  pro- 
vision they  had  purchased ;  but  he,  wholly  absorbed  in  medita- 
tion, refused  the  refreshment  so  highly  requisite,  telling  them 
he  had  "  meat  to  eat  they  knew  nothing  of."  This  unexpected 
answer  surprised  his  disciples,  who,  understanding  his  words  in 
their  natural  sense,  asked  one  another,  whether  any  persons  had, 
during  their  absence,  supplied  him  with  provisions  ?  But  Jesus 
soon  explained  the  mystery,  by  telling  them,  that  he  did  not 
mean  natural  but  spiritual  food  ;  that,  to  execute  the  commission 
he  had  received  from  his  Father,  was  far  better  to  him  than 
meat  or  drink ;  and  the  satisfaction  he  was  going  to  receive 
from  the  conversion  of  the  Samaritans,  much  greater  than  any 
sensual  enjoyment. 

Many  of  the  Samaritans  were  now  near  Jesus,  who,  lifting 
up  his  eyes,  and  seeing  the  ways  crowded  with  people  coming 
to  him  from  the  city,  stretched  out  his  benevolent  hand  towards 
them,  and  addressed  his  disciples  in  the  following  manner: 
"  Say  not  ye,  There  are  yet  four  months,  and  then  cometh  har- 
vest ?  Behold  I  say  unto  you,  Lift  up  your  eyes,  and  look  on  the 
fields :  for  they  are  white  already  to  harvest."  John  iv.  35. 
Behold  yonder  multitudes,  how  they  are  thronging  to  hear 
the  word,  which  has  only  a  few  minutes  been  sown  in  their 
hearts  !  It  is  riot,  therefore,  always  necessary  to  wait  with  pa- 
tience for  the  effect ;  for  it  sometimes  immediately  follows  the 
cause.  To  gather  this  spiritual  harvest,  and  finish  the  work  of 
him  that  sent  me,  is  my  proper  food  ;  adding,  for  the  encourage- 
ment of  his  disciples,  As  you  have  labored  with  me  in  this 
harvest  of  souls,  so  shall  you  participate  in  the  great  recom 
pense  of  eternal  reward  :  "  he  that  reapeth  receiveth  wages,  and 


96  LIFE    OF    JESUS    CHRIST. 

gathcreth  fruit  unto  life  eternal ;  that  both  he  that  soweth,  and 
he  that  reapeth,  may  rejoice  together."  John  iv.  36. 

Many  of  the  peo'ple  had  been  so  affected  at  the  words  of  the 
woman,  that  they  were  fully  persuaded  Jesus  could  be  no  other 
than  the  great  Messiah ;  accordingly  their  first  request  was, 
that  he  would  deign  to  take  up  his  residence  in  their  city.  The 
compassionate  Redeemer  of  the  human  race  so  far  complied,  as 
to  stay  with  them  two  days ;  an  interval  which  he  spent  in 
preaching  to  them  the  kingdom  of  God  ;  so  that  the  greatest 
part  of  the  city  embraced  the  doctrine  of  the  gospel,  and  at  his 
departure,  said  unto  the  woman,  "  Now  we  believe,  not  because 
of  thy  saying ;  for  we  have  heard  him  ourselves,  and  know 
that  this  is  indeed  the  Christ,  the  Saviour  of  the  world."  John 
iv.  42. 

Having  accomplished  his  gracious  design  in  Samaria,  Jesus 
continued  his  journey  to  Galilee,  to  exercise  his  ministry,  and 
preach  there  the  kingdom  of  God :  telling  his  disciples,  that  the 
time  was  now  accomplished  which  had  been  pre-determined  by 
Omnipotence,  for  erecting  the  happy  kingdom  of  the  Prince  of 
Peace ;  and,  therefore,  the  Mosaic  ceremonies  were  no  longer 
obligatory,  righteousness  alone  being  now  required  from  the  chil- 
dren of  men. 

Our  Lord  had  performed  several  miracles  at  Jerusalem  during 
the  passover,  at  which  the  inhabitants  of  Galilee  were  present. 
His  preaching  was,  therefore,  at  first  attended  with  great  suc- 
cess, for  they  listened  attentively  to  his  doctrine,  and  received 
it  with  particular  kindness  and  courtesy  ;  especially  the  people 
of  Cana,  where  he  had  turned  the  water  into  wine. 

During  his  residence  in  that  city,  a  nobleman  of  Capernaum 
came  to  him,  requesting,  with  great  humility  and  reverence, 
that  he  would  come  down  and  heal  his  son,  who  was  at  the 
point  of  death.  Our  blessed  Saviour  readily  complied  with  the 
latter  part  of  this  request ;  but  to  remove  a  prejudice  they  had 
conceived,  that  it  was  necessary  to  be  personally  present,  in 
order  to  restore  the  sick  person  to  health,  refused  to  go  down  to 
Capernaum,  dismissing  the  father  with  this  assurance,  that  his 
son  was  restored  to  health.  "  Go  thy  way ;  thy  son  liveth." 
John  iv.  50.  The  nobleman  obeyed  the  word  of  Jesus,  and 
immediately  departed  for  his  own  house ;  but  before  his  arrival, 
he  was  met  by  his  servants,  with  the  joyful  news  that  his  son 
was  recovered.  On  this  the  father  inquired  at  what  time  they 
perceived  an  alteration  for  the  better ;  and  from  their  answer 
was  satisfied,  that  immediately  after  the  words  were  spoken  by 
the  blessed  Jesus,  the  "  fever  left  him,"  and  he  was  recovered 
in  a  miraculous  manner.  This  amazing  instance  of  his  power 
and  goodness  abundantly  convinced  the  nobleman  and  his  fam- 


LIFE    OF    JESUS    CHRIST.  97 

ily  that  Jesus  was  the  true  Messiah,  the  great  prophet  so  long 
promised  to  the  world. 

After  some  stay  in  the  city  and  neighborhood  of  Cana,  Jesus 
went  to  Nazareth,  where  he  had  spent  the  greatest  part  of  his 
youth,  and,  as  his  constant  custom  was,  went  to  the  synagogue 
on  the  sabbath  day,  and  read  that  celebrated  prediction  of  the 
Messiah  in  the  prophet  Isaiah,  "  The  Spirit  of  the  Lord  is  upon 
me,  because  he  hath  anointed  me  to  preach  the  Gospel  to  the 
poor ;  he  hath  sent  me  to  heal  the  broken-hearted,  to  preach  de- 
liverance to  the  captives,  and  recovering  of  sight  to  the  blind ;  to 
set  at  liberty  them  that  are  bruised,  and  to  preach  the  acceptable 
year  of  the  Lord.*'  Luke  iv.  18,  19. 

It  should  be  remembered,  that  our  blessed  Saviour  read  this 
passage  in  the  original  Hebrew,  which  was  then  a  dead  lan- 
guage :  and,  as  he  had  never  been  taught  letters,  could  do  it 
only  by  inspiration  from  above.  But  he  did  more  ;  he  explained 
the  passage  with  such  strength  of  reason,  and  beauty  of  expres- 
sion, that  the  inhabitants  of  Nazareth,  who  well  knew  he  had 
never  been  initiated  into  the  rudiments  of  learning,  heard  him 
with  astonishment.  But  as  he  performed  no  miracle  in  their 
city,  they  were  offended  at  him.  Perhaps  they  thought  the 
place  of  his  residence  should  have  been  his  peculiar  care ;  and, 
as  he  could,  with  a  single  word,  heal  the  sick  at  a  distance,  not 
a  single  person  in  Nazareth  should  have  been  afflicted  with  any 
kind  of  disease.  That  they  really  entertained  sentiments  of  this 
kind  seems  plain  from  our  Saviour's  own  words :  "  Ye  will  surely 
say  to  me,  Physician,  heal  thyself:  whatever  we  have  heard 
done  in  Capernaum,  do  also  here  in  thy  country:"  evidently 
alluding  to  the  great  and  benevolent  miracle  he  had  wrought  on 
the  nobleman's  son. 

But  the  holy  Jesus,  by  enumerating  the  miracles  Elijah  had 
done  in  behalf  of  the  widow  of  Sarepta,  who  was  a  heathen, 
and  an  inhabitant  of  an  idolatrous  city,  in  the  time  of  famine, 
when  many  widows  in  Israel  perished  with  hunger;  and  of 
Naaman,  the  Syrian,  who  was  cured  of  his  leprosy  by  the  pro- 
phet Elisha,  when  numbers  of  Jews,  afflicted  with  the  same 
loathsome  disease,  were  suffered  to  continue  in  their  unclean- 
ness,  sufficiently  proved  that  the  prophets  had,  on  some  extra- 
ordinary occasions,  wrought  miracles  in  favor  of  those  whom 
the  Israelites  from  a  fond  conceit  of  their  being  the  peculiar 
favorites  of  heaven,  judged  unworthy  of  such  marks  of  particu- 
lar favor.  The  council  were  so  incensed  at  this  reply,  that, 
forgetting  the  sanctity  of  the  sabbath,  they  hurried  him  through 
the  street, "  to  the  brow  of  the  hill  whereon  their  city  was  built," 
intending  to  cast  him  headlong  down  the  precipice ;  but  the 
Son  of  God  defeated  their  cruel  intentions,  by  rendering  himself 
invisible,  and  withdrawing  from  the  furv  of  these  wretched  people. 
7 


98  LIFE    OF   JESUS    CHRIST. 


CHAPTER  VI 

Our  Lord  proceeds  to  Capernaum. — Adds  to  tJte  number  of  his 
followers. — Proclaims  the  Gospel  in  Galilee. — Preaches  to  a 
numerous  audience  his  well  known  and  excellent  Discourse 
upon  the  Mount. 

THE  holy  Jesus,  aggrieved  by  the  cruel  Nazarenes,  departed 
from  them,"and  fixed  his  habitation  in  Capernaum,  the  capital  of 
Galilee,  and  from  being  built  on  the  borders  of  the  Lake  of 
Genesareth,  a  place  highly  convenient  for  his  designs ;  for,  be- 
sides the  numerous  inhabitants  of  that  city,  the  trading  towns  on 
the  Lake  were  crowded  with  strangers,  who,  after  hearing  the 
doctrine  of  the  Gospel  preached  by  the  great  Redeemer  of  man- 
kind, would  not  fail  to  spread,  in  their  respective  countries,  the 
happy  tidings  of  salvation. 

Though  it  was  expedient  that  he  should  spend  a  considerable 
time  in  preaching,  and  working  miracles,  to  confirm  his  mission, 
and  instruct  his  disciples  in  the  doctrine  they  were  afterwards  to 
publish  to  the  whole  world,  this  could  not  be  done  at  Jerusalem, 
the  residence  of  the  Scribes  and  Pharisees,  whose  ambition 
would  never  have  suffered  so  celebrated  a  teacher  as  Jesus  to 
reside  among  them :  these  countries  were,  therefore,  the  only 
places  where  he  could,  for  any  time,  take  up  his  residence,  and 
instruct  the  people  in  such  a  manner,  as  to  answer  the  great 
intention  of  his  coming  into  the  world. 

If  any  should  inquire  why  he  chose  Capernaum  in  preference 
to  all  the  other  places  situated  on  the  Lake  of  Genesareth,  we 
reply,  because  he  was  certain  of  being  favorably  received  by  the 
inhabitants  of  that  city.  He  had  gained  the  friendship  of  the 
principal  family,  by  restoring  to  health  a  favorite  child,  who,  to 
sill  human  appearance,  was  just  sinking  into  the  chambers  of  the 
grave.  Nor  was  this  family  the  only  friends  he  had  in  that  city ; 
so  stupendous  a  miracle  could  not  fail  of  procuring  the  love  and 
esteem  of  all  the  relations  of  that  noble  family ;  besides,  so  be- 
nevolent and  surprising  a  miracle  must  have  conciliated  the 
respect  of  all  the  inhabitants  of  Capernaum,  who  could  not  be 
ignorant  of  so  remarkable  an  event.  And  accordingly  our  Sa- 
viour spent  here,  and  in  other  places  bordering  on  the  Lake,  a 
great  part  of  the  time  of  his  public  life  ;  so  that,  the  inhabitants 
of  these  parts  enjoyed  a  considerable  share  of  the  blessed  com- 
pany and  divine  instructions  of  the  Son  of  God. 

It  may  not  be  amiss,  in  this  place,  to  give  a  short  description 
of  the  celebrated  Lake,  called  in  the  Old  Testament,  the  Sea 
of  Chinnereth ;  but  in  the  New,  it  has  three  different  appella- 


i. 

LIFE    OF   JESUS    CHRIST  90 

•«, 

tions,  being  called  the  Sea  of  Galilee,  from  the  province  of 
Galilee  in  general ;  the  Sea  of  Tiberias,  from  a  city  of  that  name 
on  its  western  shore  :  and  the  Lake  of  Genesareth,  from  a  par- 
ticular*tract  of  Galilee,  extending  a  considerable  way  along  its 
western  side. 

According  to  Josephus,  it  is  a  hundred  furlongs  in  length, 
and  forty  in  breadth.  The  bottom  is  of  gravel,  which  renders 
the  waters  both  of  a  good  color  and  taste.  It  is  softer  than 
either  fountain  or  river  water;  and,  at  the  same  time,  so 
cold  that  it  will  not  grow  warm,  though  exposed  to  the  rays 
of  the  sun  in  the  very  hottest  season  of  the  year.  The  river 
Jordan  runs  through  the  midst  of  it,  which  stocks  it  with  a  great 
variety  of  fish,  of  a  peculiar  form  and  flavor,  not  found  in  any 
other  place. 

The  countries  surrounding  this  lake  were  large,  fertile,  and 
populous,  especially  the  two  Galilees,  which,  according  to 
Josephus,  had  a  great  many  towns,  and  a  multitude  of  vil- 
lages, the  least  of  which  contained  fifteen  hundred  souls.  On 
the  east  side  were  the  cities  of  Chorazin,  Bethsaida,  Gadara,  and 
Hippon;  on  the  west,  Capernaum,  Tiberias,  and  Tarrichea. 
And  from  all  these  advantages,  it  was  a  common  saying  among 
the  Jews,  that  God  loved  the  sea  of  Galilee  above  all  other  seas. 
An  observation  strictly  just,  if  to  these  we  add  its  greatest  ad- 
vantage, namely,  that  this  sea,  above  all  others,  was  frequently 
honored  with  the  divine  presence  of  the  great  Redeemer  of  man- 
kind, while  he  dwelt  at  Capernaum,  and  even  once  after  he  arose 
from  the  dead. 

While  Jesus  tarried  at  Capernaum,  he  usually  taught  in  the 
synagogues  on  the  sabbath-day,  preaching  with  such  energy  of 
power,  as  greatly  astonished  the  whole  congregation.  He  did 
not,  however,  constantly  confine  himself  to  that  city ;  the  adjacent 
country  was  often  blessed  with  his  presence,  and  cheered  with 
the  heavenly  words  of  his  mouth. 

In  one  of  the  neighboring  villages,  he  called  Simon  and  Andrew, 
who  were  following  their  occupation  of  fishing  on  the  lake,  to  ac- 
company him.  These  disciples,  who  had  before  been  acquainted 
with  him,  readily  obeyed  the  heavenly  mandate,  and  followed  the 
Saviour  of  the  world.  Soon  after,  he  saw  James  and  John,  who 
were  also  fishing  on  the  lake,  and  called  them  also.  Nor  did 
they  hesitate  to  follow  the  great  Redeemer  of  mankind ;  and, 
from  their  ready  compliance,  there  is  reason  to  believe  that  they, 
as  well  as  Simon  and  Andrew,  were  acquainted  with  Jesus  at 
Jordan ;  unless  we  suppose,  which  is  far  from  being  improbable, 
that  their  readiness  proceeded  from  the  secret  energy  of  his 
power  upon  their  minds.  But,  however  this  be,  the  four  disciples 
accompanied  our  blessed  Saviour  to  Capernaum,  and  soon  after 
*o  dillerent  parts  of  Galilee. 


100  LIFE  OF  JESUS  CHRIST. 

How  long  our  Lord  was  on  this  journey  cannot  be  determined : 
all  the  Evangelists  have  mentioned  is,  that  he  wrought  a  great 
number  of  miracles  on  diseased  persons ;  and  that  the  fame  oJ 
these  wonderful  works  drew  people  from  Galilee,  Jerusalem, 
Judea,  and  beyond  Jordan.  Nor  was  the  knowledge  of  these 
miracles  concealed  from  the  heathen,  particularly  the  inhabitants 
of  Syria ;  for  they  also  brought  their  sick  to  Galilee  to  be  healed 
by  him.  Consequently,  the  time  our  blessed  Saviour  spent  in 
these  tours  must  have  been  considerable,  though  the  Evangelists 
have  said  very  little  concerning  it. 

But  whatever  time  was  spent  in  these  benevolent  actions,  the 
prodigious  multitudes  whicb  flocked  to  him  from  every  quarter, 
moved  his  compassion  towards  those  who  were  bewildered  in  the 
darkness  of  ignorance,  arid  determined  him  to  preach  to  them 
"  the  words  of  eternal  life." 

For  this  blessed  purpose,  he  ascended  a  mountain  in  that 
neighborhood ;  and  placing  himself  on  an  eminence,  from  whence 
he  could  be  heard  by  the  throngs  of  people  attending  him,  he  in- 
culcated, in  an  amazingly  pathetic  manner,  the  most  important 
points  of  religion.  But,  alas !  they  were  coldly  received,  because 
many  of  them  were  directly  opposite  to  the  standing  precepts 
delivered  by  the  scribes  and  pharisees.  Surely,  these  people, 
who  had  seen  the  blessed  Jesus  perform  so  many  benevolent 
actions  to  the  poor,  the  diseased,  and  the  maimed,  might  have 
entertained  a  more  favorable  opinion  of  his  doctrine,  and  known 
that  so  compasionate  and  powerful  a  person  must  have  been  ac- 
tuated by  the  Spirit  of  God,  and,  consequently  that  the  doctrine 
he  taught  was  really  divine. 

He  opened  his  excellent  sermon  wim  the  doctrine  of  happiness, 
a  subject  which  the  teachers  of  wisdom  have  always  considered 
as  the  principal  object  in  morals,  and  employed  their  utmost 
abilities  to  convey  a  clear  idea  of  it  to  their  disciples,  but  differed 
very  remarkably  with  regard  to  the  particulars  in  which  it  con- 
sisted. The  Jews  were,  in  general,  persuaded  that  the  enjoy- 
ments of  sense  were  the  sovereign  good.  Riches,  conquest, 
liberty,  mirth,  fame,  revenge,  and  other  things  of  the  same  kind, 
afforded  them  such  pleasures,  that  they  wished  for  no  better  in 
the  Messiah's  kingdom,  which  they  all  considered  as  a  secular 
one  ;  and  that  a  "  golden,"  instead  of  a  "  sceptre  of  righteousness," 
would  have  been  the  "  sceptre  of  his  kingdom."  Nay,  some  of 
the  disciples  themselves  retained,  for  a  time,  the  like  kind  of 
notion,  till  they  were  convinced  of  their  mistake  by  the  conduct 
of  their  divine  Master. 

Our  Lord  and  Master,  therefore,  to  show  his  hearers  in  general, 
and  his  disciples  in  particular,  the  grossness  of  their  error, 
declared,  that  the  highest  happiness  of  man  consisted  in  the 
graces  of  the  Spirit,  because  from  the  possession  and  exercise  of 


LIFE    OF   JESUS    CHRIST  10J 

them,  the  purest  pleasures  result ;  pleasures  which  satisfy  even 
the  Almighty  himself,  and  constitute  his  ineffable  felicity.  The 
rich,  the  great,  the  proud,  said  the  great  Redeemer  of  mankind 
in  whom  the  wisdom  of  God  was  fully  displayed,  are  not  hap- 
py, as  you  imagine ;  they  are  always  wishing  for  what  they 
cannot  obtain ;  and  their  disappointments  are  poisoned  arrows, 
festering  in  their  breasts.  On  the  contrary,  the  poor  in  spirit 
are  the  truly  happy,  who  discharge  the  duties  of  their  station, 
whatever  it  be,  with  virtue  and  integrity,  and  bless  the  omni- 
potent hand  who  fashioned  them  in  the  womb,  and  guards  them 
from  all  dangers  in  this  humble  vale  of  sorrow  and  distress : 
and  though  they  are  excluded  from  enjoying  an  earthly  king- 
dom, yet  they  have  a  much  better  reserved  for  them  eternal  in 
the  heavens.  "  Blessed  are  the  poor  in  spirit :  for  their's  is  the 
kingdom  of  heaven." 

The  jocose  and  flighty  are  not  the  happy  race  of  mortals ; 
but,  on  the  contrary,  the  afflicted,  provided  they  rightly  improve 
their  afflictions  ;  that  is,  if  they  are  excited  by  them  to  mourn 
for  their  sins,  forsake  their  wicked  courses,  and  seek  a  better 
life.  For  they  shall  here  enjoy  the  consolation  that  their  sins 
arc  forgiven ;  and,  after  passing  through  the  valley  of  the  sha- 
dow of  death,  the  fruition  of  eternal  joys.  "  Blessed  are  they 
that  mourn :  for  they  shall  be  comforted." 

The  truth  of  this  heavenly  aphorism  is  very  evident ;  for  what 
hath  so  great  a  power  to  turn  the  feet  of  the  sons  of  men  into 
the  path  of  virtue,  as  affliction  ?  Has  not  affliction  a  natural 
tendency  to  give  mankind  a  distaste  to  the  pleasures  of  the 
world,  and  convince  them  they  are  nothing  more  than  "  vanity 
and  vexation  of  spirit ;"  and  consequently  to  demonstrate  that 
they  must  seek  for  happiness  in  things  more  solid  and  perma- 
nent than  any  in  this  vale  of  tears  ?  Affliction  awakens  the  most 
serious  thoughts  in  the  mind ;  composes  it  into  a  grave  and 
settled  frame,  very  different  from  the  levity  inspired  by  prosper- 
ity: it  gives  a  fellow-feeling  for  the  sorrows  of  others ;  and  makes 
it  thoroughly  sensible  of  the  danger  of  departing  from  God,  the 
source  and  centre  of  all  its  joys. 

Nor  are  the  passionate  happy  ;  but,  on  the  contrary,  the  meek , 
those  who  have  subdued  their  tempers  can  patiently  bear  provo- 
cation, and  are  strangers  to  that  destructive  passion,  envy. — 
The  meek  shall  inherit  the  choicest  blessings  of  the  present  life  ; 
for,  indeed,  they  principally  flow  from  that  benevolent  and  hea- 
venly temper  of  mind.  Meekness  consists  in  the  moderation  of 
our  passions,  which  renders  a  person  lovely  and  venerable  in  the 
eyes  of  his  fellow  mortals ;  and  thence  he  possesses  their  sincere 
esteem,  while  the  passionate  and  envious  man  is  considered  as 
despicable,  though  adorned  with  the  robe  of  honor,  and  digni- 


102  LIFE    OF    JESUS    CHRIST. 

(led  with  the  most  ample  possessions.     "  Blessed  are  the  meek , 
for  they  shall  inherit  the  earth." 

Men,  through  vanity  and  blindness,  consider  those  as  happy 
who  enjoy  the  pleasures  of  this  life,  by  rioting  in  luxury  and 
excess.  But  this  is  far  from  being  the  case ;  on  the  contrary, 
those  are  the  truly  happy  who  have  the  most  vehement  desire  of 
treading  the  paths  of  virtue  and  religion.  For  they,  by  the 
assistance  of  the  Holy  Spirit,  shall  obtain  every  thing  they  de- 
sire ;  shall  be  happy  here  in  the  practice  of  righteousness  ;  and, 
after  this  transitory  life  is  ended,  shall  be  received  into  the 
blissful  mansions  of  the  heavenly  Canaan.  "  Blessed  are  they 
that  hunger  and  thirst  after  righteousness:  for  they  shall  be 
filled." 

Forgiveness,  not  resentment  for  injuries  done,  is  the  spring 
of  happiness ;  and  those  who  are  of  a  humane  and  beneficent 
disposition,  rejoice  when  they  can  perform  a  benevolent  action, 
especially  to  their  fellow-mortals  in  distress.  The  merciful  shall 
see  themselves  recompensed  even  in  this  life  ;  for  they  shall  find, 
after  many  days,  the  bread  they  have  cast  upon  the  waters  of 
affliction,  returning  tenfold  into  their  bosoms.  And  surely  nothing 
can  su?  pass  the  pleasure  felt  by  a  generous  mind  at  having  re- 
lieved a  brother,  when  pressed  beneath  a  load  of  misfortunes  ; 
the  pleasure  is  godlike  ;  it  is  divine.  "  Blessed  are  the  merciful : 
for  they  shall  obtain  mercy." 

Sensuality,  which  is  a  subjection  to  the  appetite,  cannot  be 
enjoyed  by  those  who  seek  for  true  and  enduring  happiness  :  it  is 
the  state  of  those  only  who  have  mortified  their  carnal  appetites, 
to  enjoy  an  inward  purity  of  mind.  With  what  delight  do  we 
behold  the  glories  of  the  sun,  and  contemplate  the  beautiful  scenes 
of  nature  that  surround  us  !  But  what  proportion  bears  this  to 
the  ineffable  delights  that  must  fill  the  minds  of  those  who  behold 
the  great  Creator  himself,  who  called  the  whole  universe  from 
nothing,  and  still  supports  it  with  the  word  of  his  power  ?  "  Bles- 
sed are  the  pure  in  heart :  for  they  shall  see  God." 

The  tyrants  and  conquerors  of  the  earth,  who  disturb  the 
peace  of  mankind,  are  far  from  happy.:  it  falls  to  the  share  of 
those  who  love  their  fellow-creatures,  and  do  all  in  their  power 
to  promote  peace  and  harmony  among  the  children  of  men. 
For  they  imitate,  as  far  as  human  nature  will  permit,  the  per- 
fection of  their  Maker ;  and  therefore  will  be  acknowledged  by 
him  for  his  children,  and  participate  of  his  happiness.  "  Bles- 
sed are  the  peace  makers ;  for  they  shall  be  called  the  children 
of  God." 

Nor  does  happiness  consist  in  liberty  and  ease,  if  those  privi- 
leges are  purchased  at  the  expense  of  virtue.  Those  who  have 
suffered  the  severest  trial  that  human  nature  is  capable  of  sus- 
taining, from  purity  of  heart,  and  for  conscience'  sake,  shall 


LIFE    OF    JESUS    CHRIST  103 

be  honored  with  the  highest  rewards  in  the  blissful  mansions  ol 
eternity.  "  Blessed  are  they  which  are  persecuted  for  righteous- 
ness' sake  :  for  theirs  is  the  kingdom  of  heaven." 

Contentment  is  not  to  be  expected  from  the  applause  of  the 
world  ;  but  will  be  the  portion  of  those  who  are  falsely  reviled 
for  tjieir  righteousness,  and  share  in  the  affronts  offered  to  God 
himself;  for  by  these  persecutions  the  prophets  of  all  ages  have 
been  distinguished.  "  Blessed  are  ye  when  men  shall  revile  you, 
and  persecute  you,  and  shall  say  all  manner  of  evil  against  you 
falsely,  for  my  sake.  Rejoice,  and  be  exceeding  glad  :  for  great 
is  your  reward  in  heaven :  for  so  persecuted  they  the  prophets 
which  were  before  you."  Matt.  v.  11,  12. 

These  are  the  declarations,  with  regard  to  happiness,  made  by 
the  Son  of  God ;  and  surely  we  may  believe  the  words  of  him 
who  came  down  from  heaven ;  and  who,  in  compassion  to  our 
infirmities,  took  upon  himself  our  nature,  and  to  redeem  us  from 
the  power  of  sin  and  death  offered  himself  a  sacrifice  on  the 
cross,  and  thereby  opened  to  us  the  gates  of  eternal  life. 

Having  shown  in  what  true  happiness  consisted,  our  Savioui 
addressed  himself  to  his  disciples,  and  explained  their  duty  as 
the  teachers  appointed  to  conduct  others  in  the  paths  that  lead 
to  eternal  felicity :  excited  them  to  diligence  in  dispensing  the 
salutary  influences  of  their  doctrine  and  example,  that  their 
hearers  might  honor  and  praise  the  great  Creator  of  heaven  and 
earth,  who  had  been  so  kind  to  the  children  of  men. 

As  his  definition  of  happiness  was  very  different  from  what 
the  Jews  were  accustomed  to  hear  from  the  scribes  and  phari- 
sees,  he  thought  proper  to  declare  that  he  was  not  come  to  de- 
stroy the  moral  precepts  contained  in  the  law  or  the  prophets, 
but  to  fulfil  or  confirm  them. 

Nothing  is  so  steadfast  as  the  eternal  truths  of  morality  ;  the 
heavens  may  pass  away,  and  the  whole  frame  of  nature  be  dis- 
solved, but  the  rules  of  righteousness  shall  remain  immutable 
and  immortal.  And,  therefore,  he  ordered  his  disciples,  on  the 
severest  penalties,  to  enforce,  both  by  preaching  and  example, 
the  strict  observation  of  all  the  moral  precepts  contained  in  the 
sacred  writings ;  and  that  in  a  much  greater  latitude  than  they 
were  taken  by  the  teachers  of  Israel.  And,  in  consideration  of 
the  frailties  of  human  nature,  taught  them  that  excellent  form  of 
prayer,  which  has  been  used  by  Christians  of  all  denominations 
to  this  very  day. 

«  Our  Father,"  &c. 

.  If  earthly  parents  are  called  fathers,  the  Almighty  has  the 
best  title  from  every  creature,  and  particularly  from  men,  being 
the  father  of  their  spirits,  the  maker  of  their  bodies,  and  the 
continual  preserver  of  both.  Nor  is  this  all ;  he  is  "  our  father" 
in  a  still  higher  sense,  as  he  regenerates  us,  and  implants  his 


104  LIFE    OF    JESUS    CHRIST. 

mage  upon  our  minds:  so  that,  partaking  of  his  nature,  we  be- 
come his  children,  and  therefore,  we  can,  with  a  holy  boldness, 
call  him  by  the  title  of  that  relation.  In  the  former  sense,  God 
is  the  father  of  all  his  creatures,  whether  good  or  bad ;  but  in 
the  latter,  he  is  the  father  only  of  the  righteous.  "  Father"  is 
the  most  magnificent  title  invented  by  philosophers  or  poete,  in 
honor  of  their  gods ;  it  conveys  the  most  lovely  idea  possible 
to  be  conceived  by  the  human  breast.  As  it  is  used  by  man- 
kind in  general,  it  marks  the  essential  character  of  the  true 
God,  namely,  that  he  is  the  first  cause  of  all  things,  or  the  au- 
thor of  their  being ;  and,  at  the  same  time,  conveys  a  strong 
idea  of  the  tender  love  he  bears  to  his  creatures,  whom  he 
nourishes  with  an  affection,  and  protects  with  a  watchfulness, 
infinitely  superior  to  that  of  an  earthly  parent.  The  name  of 
"  father"  also  teaches  us,  that  we  owe  our  being  to  God,  points 
out  his  goodness  and  mercy  in  upholding  us,  and  expresses  his 
power  in  giving  us  the  things  we  ask.  Nor  is  this  all ;  we  are 
likewise  taught  to  give  our  Maker  the  title  of  "  father,"  that  our 
sense  of  the  tender  relation  in  which  he  stands  to  us  may  be 
confirmed  ;  our  faith  in  his  power  and  goodness  strengthened  ; 
our  hopes  of  obtaining  what  we  ask  in  prayer  cherished ;  and 
our  desire  of  obeying  and  imitating  him  quickened ;  for  the  light 
of  nature  teaches  us,  that  it  is  disgraceful  in  children  to  de- 
generate from  their  parents,  and  that  they  cannot  commit  a 
greater  crime  than  to  disobey  the  commands  of  an  indulgent 
father. 

Lastly,  we  are  commanded  to  call  him  "  father"  in  the  plural 
number,  and  that  even  in  our  secret  addresses  to  the  throne  of 
grace,  to  put  us  in  mind  that  we  are  all  brethren,  the  children 
of  one  common  parent ;  and  that  we  ought  to  love  one  another 
with  sincerity,  as  we  pray  not  for  ourselves  only,  but  for  all  the 
human  race. 

"  Which  art  in  heaven."  These  words  do  not  suppose  the 
presence  of  God  confined  ;  he  is  present  every  where  ;  is  about 
our  paths,  and  about  our  bed,  and  narrowly  inspecteth  every 
action  of  the  sons  of  men.  But  they  express  his  majesty  and 
power,  and  distinguish  him  from  those  we  call  fathers  upon 
earth,  and  from  false  gods,  which  are  not  in  heaven,  the  happy 
mansions  of  bliss  and  felicity,  where  the  Almighty,  who  is  essen- 
tially present  in  every  part  of  the  universe,  gives  more  especial 
manifestations  of  his  presence  to  such  of  his  creatures  as  he  hath 
exalted  to  share  with  him  in  the  eternal  felicities  of  the  heavenly 
Jerusalem.  *  . 

"  Hallowed  be  thy  name."  By  the  name  of  God,  the  He- 
brews understood  God  himself,  his  attributes,  and  his  works : 
and,  therefore,  the  meaning  of  the  petition  is,  May  thy  exist- 
ence be  universally  believed,  thy  presence  loved  and  imitated. 


LIFE    OF    JESUS    CHRIST. 

thy  works  admired,  thy  supremacy  over  all  things  acknowledg- 
ed, thy  providence  reverenced  and  confided  in !  May  all  the 
sons  of  men  think  so  highly  of  his  divine  majesty,  of  his  at- 
tributes, of  his  works :  and  may  we  so  express  our  veneration 
for  God,  that  his  glory  may  be  manifested  in  every  corner  of  the 
world ! 

"  Thy  kingdom  come."  Let  the  kingdom  of  the  Messiah,  or 
the  gospel  dispensation,  be  extended  to  the  utmost  parts  of  the 
earth,  that  all  the  children  of  men  "  may  become  one  fold,  under 
one  shepherd,  Jesus  Christ  the  righteous." 

"  Thy  will  be  done  on  earth  as  it  is  in  heaven."  May  thy 
will,  O  thou  great  Father  of  the  universe,  be  done  upon  us,  that 
by  the  light  of  thy  glorious  Gospel  we  may  be  enabled  to  imitate 
the  angels  of  light,  by  giving  as  sincere,  universal,  and  constant 
obedience  to  thy  divine  commands,  as  the  imperfections  of  human 
nature  will  permit. 

"  Give  us  this  day  our  daily  bread."  Give  us,  from  time  to 
time,  such  wholesome  and  proper  food,  that  we  may  be  enabled 
to  worship  thee  with  cheerfulness  and  vigor. 

"  And  forgive  our  debts  as  we  forgive  our  debtors."  The 
Almighty,  as  supreme  governor  of  the  universe,  has  a  right  to 
support  his  government,  by  punishing  those  who  transgress  his 
laws.  The  suffering  of  punishment,  therefore,  is  a  debt  which 
sinners  owe  to  the  divine  justice :  so  that  when  we  ask  God  in 
prayer  to  forgive  our  debts,  we  beg  that  he  would  be  mercifully 
pleased  to  remit  the  punishment  of  all  our  sins,  particularly  the 
pains  of  hell ;  and  that,  laying  aside  his  displeasure,  he  would 
previously  receive  us  into  favor  and  bless  us  with  life  eternal. 
In  this  petition,  therefore,  we  confess  our  sins,  and  express  the 
sense  we  have  of  their  guilt ;  namely,  that  they  deserve  death ; 
and  sure  nothing  can  be  more  proper  than  such  a  confession  in 
our  addresses  to  God ;  because  humility,  and  a  sense  of  our  own 
unworthiness,  when  we  ask  favors  of  the  Almighty,  whether 
spiritual  or  temporal,  have  a  tendency  to  augment  the  goodness 
of  God  in  bestowing  them  upon  us. 

The  terms  of  this  petition  are  worthy  our  notice :  "  Forgive 
us  only  as  we  forgive."  We  must  forgive  others,  if  we  hope 
ourselves  to  be  forgiven ;  and  are  permitted  to  crave  from  God 
such  forgiveness  only  as  we  grant  to  others ;  so  that  if  we  do 
not  forgive  even  our  enemies,  we  seriously  and  solemnly  implore 
the  Almighty  to  condemn  us  to  the  punishments  of  eternal  death. 
How  remarkably  careful,  therefore,  should  men  be  to  purge  their 
hearts  from  all  rancor  and  malice,  before  they  enter  into  the 
temple  of  the  Almighty,  to  offer  up  their  prayers  to  the  throne 
of  grace  ! 

"  And  lead  us  not  into  temptation,  but  deliver  us  from  evil." 
That  is,  do  not  lead  into  such  temptations  as  are  too  hard  for 


KJG  LIFE    OF   JESUS    CHRIST. 

numan  nature ;  but  deliver  us,  by  some  means,  from  the  evil ; 
either  by  removing  the  temptation,  or  increasing  our  strength  to 
resist  it.  This  petition  teaches  us  to  preserve  a  sense  of  our 
own  inability  to  repel  and  overcome  the  solicitations  of  the 
world,  and  of  the  necessity  there  is  of  our  receiving  assistance 
from  above,  both  to  regulate  our  passions,  and  enable  us  to  pro- 
secute a  religious  life. 

"  For  thine  is  the  kingdom,  and  the  power  and  the  glory,  for 
ever  and  ever."  Because  the  government  of  the  universe  is 
thine  for  ever,  and  thou  alone  possesses!  the  power  of  creating 
and  upholding  all  things  ;  and  because  the  glory  of  thine  infinite 
perfections  remain  eternally  with  thee  ;  therefore,  all  men  ought 
to  hallow  thy  name,  submit  themselves  to  thy  government,  and 
perform  thy  will ;  and  in  a  humble  sense  of  their  dependence, 
seek  from  thee  the  supply  of  their  wants,  the  pardon  of  their 
sins,  and  the  kind  protection  of  thy  providence. 

This  is  emphatically  called  the  Lord's  prayer,  because  deliv- 
ered by  the  Son  of  God  himself;  and  therefore,  we  should  do 
well  to  understand  it  thoroughly,  that  when  we  enter  the  temple 
of  the  Lord,  and  address  him  in  solemn  prayer,  we  may  have 
hopes  that  he  will  grant  our  petitions.  And,  above  all,  not  to 
harbor  in  our  breasts  the  least  envy  or  malice  against  any  who 
may  have  offended  us ;  for  it  is  only  on  a  supposition  that  we 
have  forgiven  others,  that  we  have  the  least  reason  to  hope  for 
obtaining  forgiveness  from  the  great  Creator. 

The  divine  preacher  proceeded  to  consider  the  great  duty  of 
fasting,  in  which  he  directed  them  not  to  follow  the  hypocrites 
in  disfiguring  their  faces,  and  in  clothing  themselves  in  the  mel- 
ancholy weeds  of  sorrow  ;  but  to  be  chiefly  solicitous  to  appear 
before  God  as  one  that  truly  fasteth.  Then  will  the  Almighty, 
who  constantly  surrounds  us,  and  is  acquainted  with  even  the 
most  secret  thoughts  of  our  hearts,  openly  bestow  upon  us  the 
rewards  of  a  true  penitent,  whose  mortification,  contrition,  and 
humility,  he  can  discern,  without  the  external  appearances  of 
sorrow  and  repentance.  It  must,  however,  be  remembered,  that 
our  blessed  Saviour  is  here  speaking  of  private  fasting,  and  to 
this  alone  his  directions  are  to  be  applied ;  for  when  we  are  call- 
ed upon  to  mourn  over  public  sins  or  calamities,  it  ought  to  be 
performed  in  the  most  public  manner. 

Heavenly-mindedness  was  the  next  virtue  inculcated  by  the 
blessed  Jesus :  and  this  he  recommended  with  a  peculiar  earn- 
estness, because  the  Jewish  doctors  were,  in  general,  strangers 
to  this  virtue,  in  which  he  was  desirous  his  followers  should  be 
clothed,  as  being  the  most  excellent  ornament  for  a  teacher  of 
righteousness. 

This  virtue  is  strenuously  recommended  by  our  blessed  Sa- 
viour, by  showing  the  deformity  of  its  opposite,  covetousness, 


LIFE    OF    JESUS    CHRIST.  107 

which  has  only  perishable  things  for  its  object.  "  Lay  not  uij 
for  yourselves  treasures  upon  earth,  where  moth  and  rust  doth 
corrupt,  and  where  thieves  break  through  and  steal.  But  lay 
up  for  yourselves  treasures  in  heaven,  where  neither  moth  nor 
rust  doth  corrupt,  and  where  thieves  do  not  break  through  nor 
steal.  For  where  your  treasure  is,  there  will  your  heart  be 
also."  Matt.  vi.  19,  20,  21. 

More  solid  happiness  will  accrue  from  depositing  your  trea- 
sures in  the  chambers  of  the  courts  of  heaven,  than  in  mis  earth- 
ly habitation  of  clay,  where  they  are  subject  to  a  thousand  dis- 
asters :  and  even,  at  best  can  remain  only  for  a  short  series  of 
years ;  whereas,  those  laid  up  in  the  heavenly  Jerusalem  are 
permanent,  subject  to  no  accident,  and  will  purchase  "  a  crown 
of  glory  that  fadeth  not  away,  eternal  in  the  heavens."  Nor  let 
any  man  be  so  foolish  as  to  think  he  can  place  his  heart  on 
the  happiness  of  a  future  life,  when  his  treasures  are  deposited 
in  this  vale  of  misery  ;  for  wherever  are  laid  up  the  sroods  which 
his  soul  desireth,  there  his  heart  and  affections  \i'_.  aiso  remain. 
If,  therefore,  ye  are  desirous  of  sharing  in  the  joys  of  eternity, 
ye  must  lay  up  your  treasures  in  the  "  mansions  of  my  Father's 
kingdom." 

Lest  they  should  imagine  it  was  possible  to  be  both  heavenly- 
minded  and  covetous  at  the  same  time,  he  assured  them  that 
this  was  full  as  absurd  as  to  imagine  that  a  person  could,  at  the 
same  time,  serve  and  divide  his  affections  equally  between  two 
masters  of  opposite  characters.  "  No  man  can  serve  two  mas- 
ters ;  for  either  he  will  hate  the  one,  and  love  the  other ;  or  else 
he  will  hold  to  the  one,  and  despise  the  other.  Ye  cannot  serve 
God  and  mammon."  Matt.  vi.  24. 

To  strengthen  this  doctrine,  he  added  a  few  plain  and  evi- 
dent instances  of  the  power,  perfection,  and  extent  of  God's 
providence,  in  which  his  tender  care  for  the  least  and  weakest  of 
his  creatures  shines  with  a  remarkable  lustre,  demonstrating  the 
wise  and  paternal  attention  of  the  Deity  to  all  the  creatures  of 
his  hand.  He  desired  them  to  observe  the  birds  of  the  air,  the 
lilies,  and  even  the  grass  of  the  field  ;  leading  his  most  illiterate 
hearers  to  form  a  more  elevated  and  extensive  idea  of  the  divine 
government  than  the  philosophers  had  attained,  who,  though 
they  allowed,  in  general,  that  the  world  was  governed  by  God, 
had  very  confused  notions  of  his  providence  with  regard  to  every 
individual  creature  and  action.  He  taught  them  that  the  Al- 
mighty Father  of  the  whole  was  the  guardian  and  protector  of 
every  being  in  the  universe  ;  that  every  action  is  subject  to  his 
will,  and  nothing  left  to  the  blind  determination  of  chance. 

And  if  we  direct  our  lives  according  to  the  divine  will,  we 
have  surely  no  reason  to  be  anxious  about  the  necessaries  of  life. 
"  Behold,"  says  the  blessed  Jesus,  "  the  fowls  of  the  air :  for 


108  LIFE    OF    JESUS    CHRIST. 

they  sow  not,  neither  do  they  reap,  nor  gather  into  barns :  yet 
your  heavenly  Father  feedeth  them.  Are  ye  not  much  better 
than  they  ?"  Matt.  vi.  26.  Are  not  the  fowls  of  the  air,  who 
have  no  concern  for  future  wants,  fed  and  nourished  by  the  be- 
neficent hand  of  your  heavenly  Father  ?  and  can  ye  doubt  that 
man,  whom  he  hath  made  lord  of  the  whole  earth,  shall  be  des- 
titute of  his  tender  care  ?  "  And  why  take  ye  thought  for  rai- 
ment ?  Consider  the  lilies  of  the  field,  how  they  grow  ;  they 
toil  not,* neither  do  they  spin.  And  yet  I  say  unto  you,  that 
even  Solomon,  in  all  his  glory,  was  not  arrayed  like  one  of 
these."  Matt.  vi.  28,  29.  Consider  the  lilies  that  so  finely 
adorn  the  adjacent  fields  ;  how  beautiful  their  form  !  how  lively 
their  colors !  how  fragrant  their  scent !  the  productions  of  art 
but  faintly  imitate  them.  Even  Solomon  himself,  dressed  in  his 
splendid  robes  of  royalty,  was  but  meanly  adorned  in  compari- 
son of  these.  And  surely,  if  Omnipotence  thus  beautifully 
clothes  the  various  productions  of  the  fields,  whose  duration  is 
remarkably  transient  and  uncertain,  you  have  not  the  least  reason 
to  doubt  that  he  will  bless  your  honest  endeavors,  and  send  you 
proper  clothing.  Are  ye  not  of  infinitely  more  value  than 
they? 

Be  ye  anxiously  solicitous  to  obtain  the  happiness  of  the  life 
to  come  ;  and  all  the  good  things  of  this  life,  shall,  in  the  course 
of  divine  Providence,  he  added  unto  you. 

Our  Lord  then  prohibited  all  rash  and  uncharitable  censure, 
either  with  regard  to  the  characters  of  others  in  general,  or  their 
actions  in  particular :  lest,  in  doing  so,  both  God  and  man  re- 
sent the  injury.  If  you  judge  charitably,  says  the  meek  and  be- 
nevolent Redeemer  of  the  human  race,  (making  proper  allow- 
ances for  the  frailties  of  human  nature)  and  are  ready  to  pity  and 
pardon  their  faults,  both  your  heavenly  Father,  and  man,  will 
deal  with  you  after  the  same  manner.  But  if  you  always  put 
the  harshest  construction  on  every  action,  and  are  not  touched 
with  a  feeling  of  your  brother's  infirmities,  nor  show  any  mercy 
in  the  opinions  you  form  of  his  character  and  actions,  no  mercy 
will  be  showed  you,  either  from  Omnipotence,  or  the  sons  of 
men.  God  will  inflict  on  you  the  punishments  you  deserve,  and 
the  world  will  be  sure  to  retaliate  the  injury.  "  Judge  not,  that 
ye  be  not  judged.  For  with  what  judgment  ye  judge,  ye  shall 
be  judged ;  and  with  what  measure  ye  mete,  it  shall  be  measured 
to  you  again."  Matt.  vii.  1,  2. 

The  blessed  Jesus,  in  his  pious  discourse,  told  them  to  in- 
culcate an  entire  reformation  in  themselves,  a  particular  absolute- 
ly necessary  in  those  whose  office  it  is  to  reprove  and  reform 
their  brethren.  And  surely,  nothing  can  be  more  preposterous, 
than  to  condemn  in  others,  what  we  practise  ourselves  ;  or  to  set 
jp  for  reformers  of  the  world,  when  we  ourselves  are  contami- 


LIFE    OF    JESUS    CHRIST.  109 

nated  with  the  most  enormous  vices.  With  what  countenance 
can  we  undertake  to  rebuke  others  for  small  faults,  when  we 
are  ourselves  plunged  in  the  most  detestible  pollutions  ?  Well 
might  the  Redeemer  of  the  world  say,  "  Thou  hypocrite,  first 
cast  out  the  beam  out  of  thine  own  eye ;  and  then  shalt  thou 
see  clearly  to  cast  out  the  mote  out  of  thy  brother's  eye."  Matt. 
vii.  5. 

These  are  the  important  points  of  doctrine  recommended  by  the 
infallible  Preacher,  as  necessary  to  the  teachers  of  the  Gospel  of 
peace ;  but  it  is  not  enough  that  they  know  and  practise  the 
several  branches  of  their  duty :  to  extend  the  happy  doctrine 
among  mankind,  there  must  be  also  a  readiness,  and  even  a  de- 
sire, in  the  people  to  receive  them  :  for  if  these  be  wanting,  all 
attempts  to  spread  these  heavenly  truths  will  prove  abortive  :  and 
therefore  our  bles  ;ed  Saviour  added :  "  Give  not  that  which  is 
holy  unto  the  dogs,  neither  cast  ye  your  pearls  before  swine,  lest 
they  trample  them  under  their  feet,  and  turn  again  and  rend  you." 
Matt.  vii.  6.  Do  not  reprove  men  of  a  snarling  disposition,  as 
the  attempt,  instead  of  having  the  happy  effects  intended,  will  but 
provoke  them  to  pursue  their  wickedness  with  greater  boldness 
than  ever.  You  may  warn  others  against  their  company  and 
example,  you  may  weep  over  them,  and  you  may  pray  to  youi 
heavenly  Father  for  them ;  but  you  cannot  reprove  them  with 
safety,  or  any  hopes  of  success. 

Lest  the  disciples  should  think  that  these  precepts  were  not  to 
be  attained  by  human  nature,  he  directed  them  to  apply  to  God 
for  the  assistance  of  his  Spirit,  together  with  all  the  other  bless- 
ings necessary  to  their  salvation:  assuring  them,  that  if  they 
asked  with  earnestness  and  perseverance,  the  Father  of  mercies 
would  not  fail  to  answer  their  requests,  and  give  them  what- 
ever they  desired  ;  adding  the  noblest  precept  of  morality  that 
was  ever  delivered  by  any  teacher,  "  All  things  whatsoever 
ye  would  that  men  should  do  to  you,  do  ye  even  so  to  them  ; 
for  this  is  the  law  and  the  prophets."  Matt.  vii.  12.  How  clear 
a  rule  of  duty  is  this,  and  how  easy  and  applicable  to  practice  ! 
Look  into  yjur  breast,  and  do  as  you  would  be  done  by,  in  the 
same  condition. 

Having  enforced  these  heavenly  precepts,  he  exhorted  them  to 
place  an  humble  dependence  on  the  Spirit,  to  strive  to  prac- 
tise the  precepts  of  religion,  however  difficult  the  task  might 
appear.  "  Enter  ye  in  at  the  strait  gate ;  for  wide  is  the 
gate,  and  broad  is  the  way,  that  leadeth  to  destruction,  and 
many  there  be  which  go  in  thereat.  Because  strait  is  the  gate, 
and  narrow  is  the  way  which  leadeth  unto  life,  and  few  there  be 
that  find  it."  Matt.  vii.  13,  14.  How  strait  indeed  is  the  gate, 
how  narrow  the  way,  that  leadeth  to  life  !  In  the  way,  nothing 
is  to  be  found  that  flatters  the  flesh,  but  many  things  that  have 


HO  LIFE    OF   JESUS    CHRIST. 

a  tendency  to  mortify  it ;  poverty,  fasting,  watching,  injuries, 
chastity,  sobriety.  And  with  regard  to  the  gate,  it  receives  none 
that  are  puffed  up  with  the  glory  of  this  life  ;  none  that  are  elated 
and  blown  up  with  pride  ;  none  that  are  distended  with  luxury : 
it  does  not  admit  those  that  are  laden  with  the  caskets  of  riches, 
or  encumbered  with  the  goods  of  this  world.  None  can  pass 
through  it  but  those  who  are  stripped  of  all  worldly  lusts,  and 
who,  having  put  off  their  bodies,  are,  if  I  may  be  allowed  the 
expression,  emancipated  into  spirits.  There  is,  however,  no 
reason  for  us  to  despair  of  entering  through  this  heavenly  portal : 
if  we  sincerely  endeavor,  the  assistance  of  the  Holy  Spirit  will 
make  us  "more  than  conquerors;"  and  we  shall  safely  pass 
through  the  "  strait  gate,"  and  pursue  our  journey  with  ease 
along  the  "  narrow  path,"  till  we  arrive  at  the  blissful  mansions  of 
the  heavenly  Canaan. 

But,  lest  evil-minded  men,  undei  the  mask  of  piety  and  religion, 
should  endeavor  to  draw  them  from  the  paths  of  righteousness, 
our  blessed  Saviour  cautioned  his  disciples  to  beware  of  such 
persons,  and  carefully  to  make  the  strictest  scrutiny  into  their 
lives  and  doctrines. 

Our  Lord  closed  his  sermon  with  the  parable  of  the  houses 
built  on  different  foundations ;  intimating,  that  the  bare  knowledge, 
or  the  simple  hearing  of  the  divinest  lessons  of  morality  ever  de- 
livered, nay,  even  the  belief  of  these  instructions,  without  the 
practice  of  them,  is  of  no  manner  of  importance. 

Religion  alone  is  the  foundation  which  can  so  firmly  establish 
us,  that  we  cannot  be  shaken  by  all  the  tempests  of  afflictions, 
temptations,  and  persecutions  of  the  present  life.  It  is  this  foun- 
dation alone,  which,  like  a  flinty  rock,  or  the  basis  of  the  moun- 
tains, can  support  us  in  the  day  of  trial.  This  alone  can  enable 
us  to  frustrate  the  attempts  of  men  and  devils,  and  patiently  en- 
dure all  the  troubles  of  mortality. 


CHAPTER  VII. 

Our  blessed  Lord  cures  the  Leprosy  and  Palsy. — Casts  out  a 
Demi— Succors  the  Mother-in-law  of  Peter ;  and  afterwards 
pursues  his  Journey  through  the  country  of  Galilee. 

THE  great  preacher  of  Israel  having  finished  his  excellent 
discourse,  came  down  from  the  mountain,  surrounded  by  u 
multitude  of  people,  who  had  listened  with  astonishment  to 
the  doctrines  he  delivered,  which  were  soon  confirmed  bv  divers 


LIFE    OF   JESUS   CHRIST.  Ill 

miracles.  A  leper  met  him  in  his  way  to  Capernaum,  and 
being,  doubtless,  acquainted  with  the  wondrous  works  he  had 
already  performed,  threw  himself,  with  great  humility,  before 
the  Son  of  God,  using  this  remarkable  expression :  "  Lord,  if 
thou  wilt,  thou  canst  make  me  clean." 

The  species  of  leprosy  common  among  the  Jews,  and  other 
eastern  nations  was  equally  nauseous  and  infectious  ;  but  this 
was  so  far  from  preventing  the  blessed  Jesus  from  approaching 
so  loathsome  an  object,  that  it  increased  his  pity;  he  even 
touched  him ;  but,  instead  of  being  polluted  himself,  the  leper 
was  instantly  cleansed,  and  he  departed,  glorifying  God. 

The  Evangelist  adds,  that  Jesus  forbade  him  to  tell  any  person 
what  had  been  done,  but  repair  immediately  to  the  priest,  and 
offer  the  gift  commanded  by  Moses. 

Having  performed  the  cure  on  the  leper,  our  blessed  Lord 
proceeded  to  Capernaum  ;  but  as  he  entered  the  city,  he  was 
met  by  a  Roman  centurion,  who  represented  to  him,  in  the  most 
pathetic  manner,  the  deplorable  condition  of  his  servant,  who 
was  grievously  afflicted  with  a  palsy.  The  compassionate  Re- 
deemer of  the  world  listened  attentively  to  his  complaint,  and 
immediately  told  him  he  would  come  and  heal  him.  The  cen- 
turion thought  this  too  great  a  condescension  to  one  who  wa? 
not  of  the  seed  of  Jacob,  and  therefore  told  him,  that  he  did 
not  mean  he  should  give  himself  the  trouble  of  going  to  his  house, 
as  this  was  an  honor  he  had  not  the  least  reason  to  expect,  he 
being  assured  that  his  word  alone  would  be  sufficient :  diseases 
and  devils  being  as  much  subject  to  his  commands,  as  his  soldiers 
were  to  him. 

Our  Lord  was  amazed  at  these  words.  Not  that  he  was 
ignorant  of  the  centurion's  faith,  or  the  bias  on  which  it  was 
built ;  he  well  knew  the  thoughts  of  his  heart  long  before  he 
uttered  his  request ;  but  he  was  rilled  with  admiration  at  the 
exalted  idea  the  Roman  officer  had  conceived  of  his  power ;  and 
to  make  this  faith  the  more  conspicuous,  he  gave  it  the  praise  it 
so  justly  deserved.  "  Verily  I  say  unto  you,  I  have  not  found  so 
great  faith  ;  no,  not  in  Israel."  Matt.  viii.  10. 

This  centurion,  doubtless,  relied  upon  the  miracles  Jesus  had 
before  wrought  upon  the  nobleman's  son ;  but  the  excellency  and 
peculiarity  of  it  consisted  in  applying  the  most  grand  ideas  of  the 
divine  power  of  Jesus,  who,  according  to  outward  appearance 
was  only  one  of  the  sons  of  men. 

This  exalted  faith  induced  the  blessed  Jesus  to  declare  the 
gracious  intentions  of  his  Almighty  Father  with  regard  to  the 
Gentiles ;  namely,  that  he  would  as  readily  accept  their  faith 
as  that  of  the  Jews,  and  place  them  with  Abraham,  Isaac,  and 
Jacob,  in  the  kingdom  of  heaven,  while  those  who  boasted  of 
being  the  offspring  of  these  great  patriarchs,  but  fell  far  short 


112  LIFE    OF   JESUS    CHRIST. 

of  the  heathens  in  faith,  should  be  excluded  from  the  blissful 
seats  of  Paradise.  "  And  I  say  unto  you,  that  many  shall 
come  from  the  east  and  the  west,  and  shall  sit  down  with  Abra- 
ham, and  Isaac,  and  Jacob,  in  the  kingdom  of  heaven.  But 
the  children  of  the  kingdom  shall  be  cast  out  into  outer  dark- 
ness ;  there  shall  be  weeping  and  gnashing  of  teeth."  Matt. 
viii.  11,  12. 

Having  thus  addressed  the  multitude,  the  blessed  Jesus  turned 
himself  to  the  centurion,  and  said,  "  Go  thy  way,  and  as  thou 
hast  believed,  so  be  it  done  unto  thee."  Though  the  idea  thou 
nast  conceived  of  my  power  is  just,  though  remarkably  great, 
as  a  reward  for  thy  faith,  I  grant  thee  the  petition  thou  hast  asked 
of  me.  "  And,"  the  Evangelist  adds,  "  his  servant  was  healed 
in  the  self-same  hour."  Matt.  viii.  13. 

On  the  succeeding  sabbath,  our  Saviour  went  into  the  Jew- 
ish  synagogue,  at  Capernaum,  and  taught  the  people,  delivering 
his  instructions  in  so  graceful  and  elegant  a  manner,  that  they 
were  all  astonished ;  and  to  increase  theii  admiration,  one  of 
the  congregation,  possessed  with  an  unclean  spirit,  cried  out, 
in  a  terrible  manner,  "  Let  us  alone  ;  what  have  we  to  do  with 
thee,  thou  Jesus  of  Nazareth  ?  Art  thou  come  to  destroy  us  ? 
I  know  thee.  who  thou  art,  the  Holy  one  of  God."  Mark, 
i.  24. 

But  the  blessed  Jesus,  who  wanted  the  testimony  of  no  such 
confessors,  commanded  him  to  keep  silence,  and  immediately 
come  out  of  the  man :  which  command  the  evil  spirit  instantly 
obeyed,  to  the  great  surprise  and  astonishment  of  all  the  spec- 
tators. 

The  enemies  of  the  Gospel  have  always  endeavored  to  depre- 
ciate our  Saviour's  miracles,  pretending  that  no  more  is  meant 
by  a  person  possessed  of  the  devil,  than  that  he  was  afflicted 
with  some  loathsome  disease ;  and  that,  because  sepulchres  were 
considered  as  polluted  places,  therefore,  whenever  any  melan- 
choly person  frequented  them,  they  were  said  to  be  possessed 
with  unclean  spirits.  They  add,  that  it  will  be  difficult  to  assign 
a  reason  why  demons  were,  at  this  time,  more  numerous  in  Judea 
than  in  any  other  country. 

To  the  first  of  these  objections,  namely,  that  the  demoniacs 
were  in  reality  nothing  more  than  persons  afflicted  with  some 
loathsome  disease,  we  reply,  it  is  evidently  false ;  the  Evangelist 
having  taken  care  to  be  very  particular  on  this  head.  "  They 
brought  unto  him  (says  he)  all  sick  people  that  were  taken  with 
divers  diseases  and  torments,  and  those  which  were  possessed 
with  devils,  and  those  which  were  lunatic,  and  those  that  had 
the  palsy ;  and  he  healed  them."  Matt.  iv.  24.  "  He  gave  to 
the  apostles  power  against  unclean  spirits,  to  cast  them  out,  and 
to  heal  all  manner  of  sickness,  and  all  manner  of  disease." 


LIFE    OF   JESUS    CHRIST.  113 

Matt.  x.  1.  And,  accordingly,  "he  healed  many  that  were  sick 
of  divers  diseases,  and  cast  out  many  devils."  Mark,  i.  34.  Il 
is  therefore  evident,  that  those  said  to  be  possessed  with  unclean 
spirits  were  different  from  those  which  had  diseases.  Let  us 
therefore  pass  to  the  second  objection,  and  see  whether  we  cannot 
give  a  satisfactory  reason  why  demons  were  at  this  time  more 
numerous  in  Judea  than  in  any  other  country. 

That  there  were  evil  spirits  of  this  kind  is  abundantly  evident 
from  the  holy  scriptures,  the  sacred  penmen  having1  taken  care 
to  acquaint  us  with  their  origin  and  fall,  their .  names  and 
numbers,  their  government  and  orders,  their  malicious  designs 
and  employments,  with  several  other  particulars.  So  that  no 
one  can  doubt  of  the  existence  of  demons,  who  believes  these 
holy  oracles  to  be  the  word  of  God.  And  it  is  equally  evident, 
both  from  sacred  and  profane  history,  that  before  our  Saviour's 
advent,  great  numbers  of  men  were  possessed  with  those  evil 
spirits. 

The  truth  is,  these  angels  of  darkness  had,  at  this  time,  taken 
possession  of  so  large  a  share  of  the  world,  that  they  began  to 
rival  the  Almighty  in  his  worship  ;  and,  therefore,  one  end  of  the 
incarnation  of  the  Son  of  God  was,  "  that  he  might  destroy  the 
works  of  the  devil."  And  hence  we  may  easily  see  the  reason 
why  Omnipotence  suffered  these  apostate  spirits  to  appear  so 
frequently  in  Judea  at  the  time  of  our  Saviour's  ministry,  namely, 
that  the  Son  of  God  might,  in  a  more  signal  manner,  triumph 
over  all  the  powers  of  darkness,  and  convince  mankind  that  he 
was  truly  the  Saviour  of  the  world. 

But  to  return.  The  fame  of  this  miracle  was  soon  spread 
over  the  neighboring  country.  He  had  before  healed  the  sick, 
and  done  many  other  wonderful  things  ;  but  to  command  with 
authority  the  unclean  spirits  to  quit  their  residence  ;  and  to  see 
these  enemies  to  mankind  readily  obey  his  voice,  filled  them  wi " 
astonishment,  and  abundantly  convinced  them  that  he  was  fill 
with  the  Spirit  of  God. 

It  has  been  asked,  why  the  devil,  who,  it  is  plain  from  the 
text,  knew  the  Saviour  to  be  the  Son  of  God,  should  put  it  into 
the  heart  of  Judas  to  betray  him,  since  this  was  the  proper 
method  of  accomplishing  the  redemption  of  mankind?  But  the 
answer  to  this  is  obvious  and  easy.  The  devil,  doubtless,  knew 
Jesus  to  be  the  Messiah  ;  but  he  was  ignorant  of  the  mystery 
of  man's  redemption.  And,  therefore,  though  he  was  not  igno- 
rant of  his  divinity,  yet  he  might  be  so  far  infatuated  as  to 
think  that,  by  destroying  his  humanity,  he  should  defeat  the 
great  design  of  Omnipotence.  For  however  extensive  we  may 
suppose  his  intellectual  faculties  to  be,  yet  the  wonderful  work 
of  man's  redemption,  by  the  death  of  Christ,  was  a  mystery 

8 


114  LIFE    OF    JESUS    CHRIST. 

that  no  finite  understanding  could  comprehend,  till  God  himself 
was  pleased  to  reveal  it. 

Having  performed  this  astonishing  miracle  in  the  synagogue, 
our  Lord  retired  to  Peter's  house,  where  he  found  his  wife's 
mother  sick  of  a  fever  ;  but,  on  taking  her  by  the  hand,  she  was 
immediately  restored  to  her  former  health,  and  "  arose  from  the 
bed,  and  ministered  unto  him." 

The  Evangelist,  St.  Luke,  in  his  account  of  this  miraculous 
cure,  tells  us,  that  "  he  rebuked  the  fever,"  (Luke,  iv.  39)  to 
intimate  his  authority  over  all  diseases ;  being  analogous  to 
the  figurative  expressions  in  scripture,  which  not  only  represent 
all  inanimate  creatures  as  servants  to  the  Almighty,  but  dis- 
eases, famine,  pestilence,  and  the  like,  as  executioners,  waiting 
him  to  inflict  punishment  on  rebellious  sinners.  "  Before  him 
went  the  pestilence,  and  burning  diseases  went  forth  at  his 
feet." 

The  fame  of  these  miracles  was  soon  spread  through  the 
city  ;  and  as  soon  as  the  sabbath  was  over,  which  ended  at  the 
setting  of  the  sun,  the  whole  city  was  gathered  together  about 
Peter's  house,  and  with  them  great  numbers  of  sick  persons  and 
those  possessed  with  devils.  The  sight  of  so  many  human  ob- 
jects in  distress  excited  the  pity  of  this  heavenly  physician ;  so 
that  he  immediately  healed  them  all.  And  thus  was  the  pro- 
phecy of  Isaiah  fulfilled :  "  Himself  took  our  infirmities  and  bare 
our  sicknesses." 

But  the  vast  concourse  of  people  that  now  gathered  round 
him  in  Capernaum  began  to  be  troublesome,  and  he  retired  into 
a  desert,  whither  the  multitude  soon  followed  him,  and  entreated 
him  never  to  depart  from  them.  But  as  this  request  was  incon- 
sistent with  the  design  of  his  mission,  he,  for  the  first  time,  refused 
their  request,  "and  preached  in  the  synagogues  of  Galilee." 
e,  iv.  44. 


CHAPTER  VIII. 

Jesus  confirms  his  Mission  by  producing  a  miraculous  Draugnl 
of  Fishes ; — curing  the  Leprosy  a  second  time; — appeasing 
the  boisterous  Waves ; — casting  Devils  out  of  divers  Persons 
grievously  possessed 

OUR  blessed  Lord,  having  spread  his  doctrine  throughout 
Galilee,  returned  to  Capernaum,  followed  by  such  numbers  of 
people  that  he  found  it  necessary  to  step  into  Peter's  ship . 


LIFE    OF   JESUS    CHRIST.  117 

from  whence  he  taught  the  multitude,  who  stood  on  the  shore 
listening,  with  great  attention,  to  his  doctrine. 

Having  concluded  his  discourse,  he  turned  himself  to  Simon 
Peter,  desiring  him  to  launch  out  further  from  the  shore,  and  let 
down  his  net.  On  which  the  disciple  told  him  of  the  unsuc- 
cessful pains  they  had  taken  during  the  whole  night ;  but  added, 
that  he  would,  in  obedience  to  his  command,  make  one  trial 
more.  Nor  had  he  any  cause  to  repent ;  for  the  net  was  no 
sooner  in  the  lake,  than  they  found  it  so  full  of  large  fishes,  that  it 
was  in  danger  of  breakihg. 

This  success,  after  such  ill  fortune,  astonished  Peter,  who, 
falling  down  at  the  feet  of  Jesus,  cried  out,  "  Depart  from  me, 
for  I  am  a  sinful  man,  O  Lord."  He  was  conscious  of  the 
many  sins  he  had  been  guilty  of,  and  therefore  afraid  of  being 
in  the  company  of  so  divine  a  person,  lest  some  infirmity  or 
offence  might  have  exposed  him  to  more  than  ordinary  chastise- 
ment. 

But  the  benevolent  Redeemer  of  mankind  removed  his  fears, 
by  telling  him,  that  from  thenceforth  the  employments  of  him 
and  his  companions  should  be  far  more  noble :  they  should 
"  catch  men  ;"  that  is,  they  should  turn  them  from  the  crooked- 
path  of  iniquity,  to  the  straight  road  leading  to  the  heavenly 
mansions. 

This  miracle  was  considered  by  the  disciples  as  a  plainer 
manifestation  of  his  being  the  Son  of  God,  than  those  they  had 
seen  him  perform  on  the  sick  in  the  city  and  neighborhood  of 
Capernaum.  It  was  a  received  opinion  among  the  Jews,  that 
all  good  men,  by  prayers,  and  laying  their  hands  on  the  sick, 
were  able  to  cure  certain  diseases,  and  even  to  cast  out  devils ; 
but  that  the  creatures  inhabiting  the  elements  of  air  or  water 
were  subject  only  to  the  commands  of  Omnipotence  himself: 
consequently,  the  power  shown  by  our  blessed  Saviour,  on  this 
occasion,  undeniably  proved  him  to  be  divine.  And,  according- 
ly, this  demonstration  of  his  power  rendered  these  disciples,  for 
the  future,  absolutely  devoted  to  his  will ;  and  in  the  greatness 
of  their  admiration  they  abandoned  every  thing,  and  followed  the 
Saviour  of  the  world. 

The  disciples  being  thus  attached  to  their  divine  Master, 
followed  him  through  the  cities  of  Galilee,  where,  according  to 
his  usual  custom,  he  preached  the  gospel  of  the  kingdom  of 
God,  and  confirmed  the  doctrines  he  delivered  with  astonishing 
miracles. 

In  one  of  the  cities  through  which  lie  passed,  he  found  "a 
man  full  of  leprosy,  who  seeing  Jesus,  fell  on  his  face,  and 
besought  him,  saying,  Lord,  if  thou  wilt,  thou  canst  make  me 
clean."  Luke,  v.  12 


118  LIFE    OF   JESUS    CHRIST. 

It  was  the  custom  in  Judea  for  the  priests  to  banish  from 
society  those  persons  who  were  afflicted  with  the  contagious 
species  of  leprosy.  The  disease  of  this  person,  therefore,  was  of 
a  less  pestilent  kind,  as  he  was  suffered  to  enjoy  the  conversa- 
tion of  men.  His  case,  however,  excited  the  pity  of  the  com- 
passionate Jesus,  who  immediately  cleansed  him,  ordered  him 
to  repair  to  Jerusalem,  and,  after  showing  himself  to  the 
priest,  offer  the  gifts  commanded  by  Moses,  giving  him  the 
same  admonition  he  had  done  to  others,  namely,  not  to  tell  any 
man  what  he  had  done  for  him.  But  *he  blessing  he  had  re- 
ceived was  so  great  and  unexpected,  that,  instead  of  conceal- 
ing, he  published  every  where  the  great  things  Jesus  had  done 
for  him ;  which  brought  such  crowds  to  the  Son  of  God,  that 
he  was  obliged  to  retire  from  Capernaum  into  the  wilderness, 
to  refresh  his  body  with  rest,  and  his  spirit  with  prayer  and 
meditation. 

The  generality  of  commentators  suppose  that  this  leper,  and 
the  other  mentioned  in  the  foregoing  chapter,  are  one  and  the 
same  person  ;  but  this  is  a  mistake.  The  former  was  cured  in 
the  fields,  the  latter  in  the  city.  After  cleansing  the  first,  Jesus 
went  to  Capernaum,  and  healed  the  centurion's  servant :  but 
after  curing  the  latter,  he  retired  into  the  wilderness  to  shun  the 
prodi-jious  crowds,  which  soon  gathered  round  him,  from  the 
leper's  publishing  every  where  the  miracle  Jesus  had  wrought 
for  him. 

If  the  curious  should  inquire  why  our  blessed  Saviour  so 
often  commanded  the  people  to  conceal  his  miracles  ?  we  an- 
swer then,  his  modesty  and  humility  would  not  suffer  that  his 
works  should  have  the  least  appearance  of  ostentation  ;  nor  the 
Jews  to  have  the  least  pretence  for  accusing  him  of  "  seeking 
his  own  glory."  Nor  was  it  proper,  at  this  time,  to  irritate  too 
greatly  the  scribes  and  pharisees.  He  well  knew  that  in  a  cer- 
tain determinate  space  of  time  they  would  bring  about  what 
had  been  determined  by  Providence  concerning  him.  In  the 
mean  time,  "  he  was  to  work  the  works  of  him  that  sent  him, 
while  it  is  day,"  (John,  ix.  4,)  and  to  propagate  his  Gospel 
with  the  greater  facility,  both  among  the  Jews  and  Gentiles ; 
which  could  not  have  been  so  conveniently  performed,  if  the 
greatness  of  his  miracles  had  once  provoked  the  malice  and 
envy  oi  his  enemies,  to  exert  their  utmost  power  against  him. 
He  likewise  knew  the  mad  capricious  humor  of  the  multitude, 
and  had  reason  to  apprehend  "  that  they  would  come  and  take 
him  away  by  force,  to  make  him  king,"  (John,  vi.  15,)  if  all  his 
miracles  had  been  blazed  abroad,  before  he  had  sufficiently 
instructed  them  in  the  spiritual  nature  of  his  kingdom,  and  that 
his  throne  was  not  to  be  established  in  the  earthly,  but  in  the 
heavenly  Jerusalem. 


LIFE    OF   JESUS    CHRIST.  119 

From  these  instances  we  see  that  the  blessed  Jesus  did  not, 
without  sufficient  reason,  desire  his  miracles  to  be  concealed. 
The  fame  of  this  single  miracle  being  spread  through  the  neigh- 
boring countries,  brought  such  multitudes  of  people  to  Caper- 
naum, that,  as  we  have  already  observed,  he  was  obliged  to 
retire  into  a  solitary  part  of  the  neighboring  wilderness.  Nor 
could  he  long  enjoy  the  repose  of  the  tranquillity  he  sought,  even 
in  this  thirsty  waste ;  the  people  soon  discovered  the  place  of  his 
retreat,  and  flocked  to  him  from  every  quarter. 

Our  blessed  Lord,  finding  all  his  endeavors  to  conceal  himself 
in  the  desert  would  be  in  vain,  ordered  his  disciples  to  accom- 
pany him  to  the  other  side  of  the  lake ;  upon  which  a  certain 
scribe,  who  happened  to  be  present,  declared  he  would  follow 
him  ;  but  Jesus,  who  well  knew  that  his  desire  was  only  to  gain 
the  profits  and  advantages  of  an  earthly  kingdom,  which  he  sup- 
posed the  Messiah  would  establish,  told  him,  if  he  intended 
nothing  more  by  following  him,  than  to  improve  his  worldly 
fortune,  he  would  find  himself  wretchedly  mistaken.  "  The 
foxes  have  holes,"  said  the  blessed  Jesus,  to  this  teacher  of  Is- 
rael, "  and  the  birds  of  the  air  have  nests ;  but  the  Son  of  Man 
hath  not  where  to  lay  his  head."  Matt.  viii.  20. 

The  title,  "  Son  of  Man,"  is  a  name  by  which  the  Messiah  is 
called  in  the  prophecy  concerning  him,  recorded  by  the  prophet 
Daniel,  (vii.  13,)  where  his  universal  dominion  is  described ;  and 
therefore,  when  applied  to  our  great  Redeemer,  denotes  his  hu- 
man nature,  and,  at  the  same  time,  conveys  an  idea  of  that 
glorious  kingdom,  over  which  he  was  in  his  nature  to  preside. 
But  as  it  was  also  the  name  by  which  the  old  prophets  were 
called,  from  the  contempt  in  which  they  weie  held  by  their 
countrymen,  it  is  used  on  several  occasions  to  express  the  deep 
humiliation  of  the  Son  of  God. 

The  disciples  having  prepared  the  ship,  took  on  board  their 
Master,  and  departed  for  the  other  side  of  the  lake,  attended  by 
many  boats  full  of  people,  who  were  desirous  of  hearing  his 
heavenly  discourses,  and  of  being  spectators  of  his  astonishing 
works.  But  Jesus,  being  fatigued  with  the  labors  of  the  day, 
sat  himself  down  at  the  stern  of  the  ship,  and  fell  asleep. 

The  weather,  which  had  till  now  been  calm  and  serene,  sud- 
denly changed.  A  terrible  storm  came  on,  and  the  rising  waves 
dashed  impetuously  against  the  ship,  threatening  every  moment 
to  bury  them  all  in  the  bowels  of  the  deep.  The  darkness  of 
the  night  increased  the  horrors  of  the  tempest.  Now  they  were 
carried  on  the  top  of  the  mountainous  wave,  and  seemed  to 
touch  the  skies ;  then  plunged  to  the  bottom  of  the  deep,  while 
the  foaming  billows  roared  horribly  above  them.  In  vain  the 
disciples  exerted  their  utmost  strength  ;  the  storm  continued  to 
increase,  and  baffled  all  the  efforts  of  human  strength.  The 


120  LIFE    OF   JESUS    CHRIST. 

waves  broke  over  the  ship,  the  waters  rushed  in,  and  she  began 
to  sink.  All  hopes  of  escaping  were  vanished ;  despair  seized 
every  individual ;  and  they  were  on  the  brink  of  perishing, 
when  they  ran  to  Jesus,  crying  out, "  Master,  Master,  we  perish !" 
Their  vehement  cries  roused  him  from  his  sleep.  He  raised 
his  hand,  so  often  employed  in  acts  of  mercy  and  benevolence ; 
and  with  a  stern  and  awful  voice,  rebuked  the  boisterous  element. 
The  raging  sea  instantly  obeyed  his  command.  The  aerial 
torrent  stopped  short  in  its  impetuous  course,  and  became  silent 
as  the  grave,  while  the  mountainous  waves  sunk  at  once  into 
their  beds,  and  the  surface  of  the  deep  became  as  smooth  as  pol- 
ished marble. 

The  disciples  had  before  seen  their  great  Master  perform 
many  miracles;  and  therefore  had  abundant  reason  to  rely 
wholly  on  his  power  and  goodness.  They  should  have  con- 
sidered that  he  who  could,  by  his  word,  restore  the  sick,  and 
bring  the  inhabitants  of  the  sea  to  their  nets,  could  with  the 
same  ease  have  supported  them  on  the  surface  of  the  deep,  had 
the  ship  sunk  beneath  them,  and  carried  them  safe  to  the  place 
whither  they  were  going.  But  they  seemed  to  have  forgotten 
the  power  of  their  Master ;  and  when  human  assistance  failed, 
to  have  abandoned  all  hopes  of  life.  The  blessed  Jesus,  there- 
fore, very  justly  rebuked  them.  "  Why  are  ye  fearful,  O  ye  of 
little  faith  ?"  Why  should  ye  doubt  of  my  power  to  protect  you  ? 
The  voyage  was  undertaken  at  my  command;  and  therefore 
you  should  have  been  confident  that  I  would  not  suffer  you  to 
perish  in  it. 

It  is  indeed  strange  that  the  disciples  should  have  been  so  re- 
markably terrified  during  the  storm,  and  after  it  to  make  this 
remarkable  reflection  :  "  What  manner  of  man  is  this,  that  even 
the  winds  and  the  sea  obey  him  ?"  Matt.  viii.  27. 

But  it  should  be  remembered,  that  the  terror  of  the  storm 
had  deprived  them  of  all  presence  of  mind;  so  that  they  did  not 
recollect  the  divine  power  of  their  Master,  during  the  fury  of 
the  tempest;  and  the  transition  from  a  terrible  storm,  to  the 
most  perfect  calm,  was  so  quick  and  astonishing,  that  they 
uttered  this  reflection  before  the  confusion  in  their  minds  was 
over. 

Soon  after  the  storm  was  allayed,  they  arrived  in  the  country 
of  Gadara ;  and  on  their  landing,  two  men  possessed  with  devils 
came  from  the  tombs,  to  meet  Jesus.  One  of  them,  who  was 
more  furious  than  the  other,  had  been  often  bound  with  chains 
and  letters,  but  to  no  purpose,  being  always  broken  with  great 
fury ;  so  that  no  man  attempted  farther  to  restrain  him.  Being 
therefore  at  liberty,  he  shunned  the  society  of  men,  wandering 
day  and  night  in  desert  places,  among  the  sepulchres  or  caverns 


LIFE    OF    JESUS    CHRIST.  12  f 

where  the  dead  were  deposited,  crying  and  making  the  most 
dismal  complaints,  and  cutting  himself  with  stones. 

The  disciples  were  terrified  at  the  approach  of  these  furious 
mortals;  but  Jesus  soon  dissipated  their  fears,  commanding, 
while  the  men  were  at  a  distance,  the  devils  to  corne  out  ol 
them.  The  heavenly  mandate  was  no  sooner  given,  than  they 
fell  on  their  faces,  crying  out,  "  What  have  I  to  do  with  thce, 
Jesus,  thou  Son  of  the  most  high  God  ?"  (Mark  v.  7.)  "  Art 
thou  come  hither  to  torment  us  before  the  time?"  (M-ilt.  viii. 
29.)  "  I  adjure  thee  by  God,  that  thou  torment  me  not !" 
(Mark  v.  7.)  The  apostate  spirits  well  knew  the  power  of  the 
Son  of  God,  and  trembled  lest  he  should  immediately  cast  them 
into  the  torments  prepared  for  them,  and  not  suffer  them  to  con- 
tinue roving  through  the  earth  till  the  day  of  judgment,  when 
they  should  be  condemned  to  eternal  punishments  in  the  sight  of 
the  whole  creation. 

Jesus  being  willing  that  the  torments  suffered  by  these  mise- 
rable men  should  be  known,  before  he  healed  them,  asked  one 
of  the  devils  his  name,  who  answered,  "  Legion,  for  we  are 
many,"  (Mark  v.  9,)  tagging  at  the  same  time,  that  he  would 
not  command  them  to  repair  into  the  deep,  or  bottomless 
pit,  but  suffer  them  to  enter  a  herd  of  swine,  feeding  at  a  dis- 
tance. 

How  subtle  are  the  wiles  of  the  devil !  The  power  of  the 
Son  of  God  he  knew  was  not  to  be  resisted ;  but  he  could  not 
help  envying  the  benevolent  miracles  he  had  wrought  for  the 
sons  of  men;  and  was  therefore  willing  to  prevent,  as  much  as 
possible,  their  good  effects  on  the  miserable  people  of  this  coun- 
try. This  was  the  true  reason  why  he  begged  leave  to  enter 
the  herd  of  swine :  he  knew,  if  he  could  obtain  that  permission, 
he  could  destroy  them  ;  and  this  he  hoped  would  render  our 
blessed  Saviour  odious  to  the  wicked  inhabitants  of  Gadara. 

Though  Jesus  well  knew  his  crafty  design,  yet  he  permitted 
the  devils  to  enter  the  swine,  that  his  disciples  and  others  who 
were  with  him,  might  be  fully  convinced  these  unhappy  persons 
were  really  possessed  by  apostate  spirits ;  and  at  the  same  time 
give  them  a  terrible  instance  of  their  power,  when  free  from  all 
restraint. 

The  divine  permission  was  no  sooner  granted,  than  the  spec- 
tators beheld,  at  a  distance,  the  torments  these  poor  creatures 
suffered ;  with  what  amazing  rapidity  they  ran  to  the  confines 
of  the  lake,  leaped  from  the  precipices  into  the  sea,  "  and  per- 
ished in  the  waters."  While  the  persons  who,  a  moment  before 
were  raving  and  cutting  themselves  in  the  most  shocking  man- 
ner, became  at  once  meek  and  composed,  having  recovered  en- 
tirely the  exercise  of  their  reason. 


122  LIFE    OF   JESUS    CHRIST. 

The  keepers  of  the  herd,  terrified  at  this  astonishing  miracle, 
ran  into  the  city,  publishing  in  every  part,  the  cure  of  the  men 
possessed  with  the  devils,  and  the  destruction  of  the  swine. 

This  surprising  report  threw  the  inhabitants  into  the  greatest 
consternation ;  they  left  the  city  to  be  spectators  of  so  wonder- 
ful an  event ;  but  when  they  saw  the  men  who  had  been  possess- 
ed, sitting  at  the  feet  of  Jesus  decently  clothed,  and  in  their 
right  minds,  their  fear  was  increased.  For  knowing  they  had 
trespassed  in  keeping  the  swine,  which  was  contrary  to  the  law 
of  Moses,  they  dreaded  a  more  severe  punishment ;  and  being 
ignorant  of  the  goodness  of  Jesus,  though  he  had  given  them  so 
remarkable  a  proof  of  it,  in  the  cure  of  these  wretched  mortals, 
they  besought  him  that  he  would  leave  their  country. 

There  prevailed  a  custom  among  the  heathens,  when  any 
illustrious  hero  had  delivered  his  country  from  his  enemies,  or 
from  any  other  great  evil,  to  erect  lofty  columns  to  his  memory ; 
his  statue  was  seen  in  every  place ;  altars  blazed  to  its  glory ; 
they  honored  him  with  the  high  appellation  of  Saviour ;  and 
thought  nothing,  not  even  divine  honors,  too  great  to  confer 
upon  him.  But  when  Christ  had  removed  a  monster  from  the 
Gadarenes,  more  formidable  and  fearful  than  any  in  heathen 
history,  even  a  "  legion  of  devils,"  and  rendered  the  way,  by 
which  no  man  could  pass  before,  secure  from  danger  ;  instead 
of  being  received  by  them  as  a  Saviour,  and  as  a  God,  with  the 
acclamations  and  hosannas  of  the  people,  he  was  besought  to 
depart  out  of  their  coasts.  Stupid  people  !  they  had,  indeed, 
lost  their  herd  of  swine ;  but  surely  the  valuable  gift  they  had 
received,  in  two  of  their  countrymen  and  fellow  creatures  being 
delivered  from  the  tyranny  of  Satan,  was  better  than  the  cattle 
on  a  thousand  hills,  and  merited,  at  least,  their  thanks  and  ac- 
knowledgments ! 

The  stupid  request  of  the  Gadarenes  was,  however,  complied 
with  by  the  blessed  Jesus,  who,  entering  the  ship,  returned  to 
the  country  from  whence  he  came,  leaving  them  a  valuable 
pledge  of  his  love,  and  us  a  noble  pattern  of  perseverance  in 
well-doing,  even  when  our  kindnesses  are  condemned,  or  requited 
with  injuries.  He  would  not  suffer  the  persons  dispossessed  to 
accompany  him,  though  they  earnestly  requested  it ;  but  ordered 
them  to  stay  in  their  own  country,  as  a  standing  monument  both 
of  his  power  and  goodness.  "  Go  home  to  thy  friends,"  said  the 
compassionate  Jesus  to  one  of  them,  "  and  tell  them  how  great 
things  the  Lord  hath  done  for  thee,  and  hath  had  compassion  on 
thee."  Mark  v.  19. 

We  cannot  but  remark  in  this  place,  that  we  have  here  a 
fuller  display  of  the  tyranny  and  power  of  the  devil,  than  in 
any  other  part  of  scripture  ;  and,  therefore,  we  may  oppose  it 
to  the  loose  scoffs,  and  recommend  it  to  the  serious  attention  of 


LIFE    OF   JESUS    CHRIST.  123 

those  infidels  and  thoughtless  sinners,  who  like  the  phanseos 
and  sadducees  of  old,  when  exhorted  to  abandon  their  evil 
courses,  from  a  consideration  of  the  power  of  Satan,  and  the 
dread  of  eternal  torments,  made  a  mock  at  both,  esteeming 
them  nothing  more  than  religious  fables,  calculated  to  keep  an 
ignorant  world  in  awe.  But  with  regard  to  themselves  they 
vainly  think  their  minds  too  well  furnished  with  wisdom,  and 
their  discernment  too  penetrating,  to  believe  any  thing  of  the 
flames  of  the  bottomless  pit,  and  the  malice  of  the  prince  who 
sways  the  sceptre  of  that  horrid  place ;  esteeming  him  a  more 
mild  and  generous  governor  than  he  is  represented  in  this 
miracle.  But  could  they  be  persuaded  to  attend  seriously  to  tlie 
miserable  spectacle  drawn  by  the  Evangelist,  of  a  wretched 
mortal,  naked,  dwelling  in  tombs,  crying  out  day  and  night, 
cutting  himself  with  stones,  furious,  fierce,  destructive ;  surely 
their  scoffs  and  idle  mockeries  would  be  changed  into  compas- 
sion, and  a  watchful  care  of  themselves.  This  surely  common 
prudence  would  dictate.  But  if  they  will  deride,  and  still  dis- 
believe, a  short  space  of  time,  perhaps  a  single  moment,  will  con- 
vince them  of  their  fatal  error ;  and  dreadful  experience  force 
them  to  acknowledge  the  greatness  of  the  tyranny,  the  bitterness 
and  malice  of  this  prince  of  darkness,  against  the  souls  of  the 
sons  of  men. 

May  that  blindness  of  mind,  and  obduracy  of  heart,  be  removed, 
that  so  they  may  know  and  acknowledge  the  salvation  of  God. 
even  Jesus,  who  is  the  way,  the  truth,  and  the  life  ' 


CHAPTER  IX. 

Our  Lord  proceeds  in  acts  of  mercy  and  benevolence. — Adds  Mat- 
thew to  the  number  of  his  Disciples. — Casts  out  an  evil  Spirit. 
— Passes  again  through  Galilee. — Selects  twelve  from  among 
his  Disciples,  as  his  constant  followers  and  companions,  and 
harangues  the  multitude  in  an  excellent  discourse. 

THE  arrival  of  our  Saviour  and  his  disciples  at  Capernaum, 
a  city  of  Galilee,  was  no  sooner  published,  than  such  throngs 
of  people  were  gathered  together,  that  the  house  could  not 
contain  them,  nor  even  the  court  before  it.  He  however, 
preached  the  words  of  eternal  life  to  the  listening  audience, 
among  whom  were  many  pharisees  and  doctors  of  the  law,  who, 
from  the  fame  of  his  miracles,  were  come  from  all  quarters  tc 
hear  him. 


1 24  LIFE    OF   JESUS    CHRIST. 

He  not  only  addressed  them  in  the  most  nervous  and  pa- 
thetic manner,  in  order  to  inculcate  the  doctrines  he  deliver- 
ed ;  but  also  performed  such  astonishing  miracles  as  ought  to 
have  removed  all  their  scruples  with  regard  to  the  truth  of  his 
mission. 

Among  other  instances  he  gave  of  his  divine  power,  was 
I  hat  of  restoring  a  man  to  perfect  health,  who  had  long  been 
afflicted  with  the  palsy,  and  was  reduced  by  that  terrible  disease 
to  the  most  melancholy  condition,  being  unable  to  move  any 
member  of  his  body,  but  seemed  rather  an  emaciated  carcass 
than  a  man.  This  miserable  object  wras  supported  in  his  bed 
by  four  persons,  who  being  unable  to  enter  by  the  door,  on  ac- 
count of  the  multitude,  carried  him  to  the  top  of  the  house, 
which,  like  the  other  roofs  in  that  country,  was  flat,  and  had 
a  battlement  round,  according  to  the  direction  given  by  Moses. 
DeuL  xvii.  8. 

On  these  roofs  there  was  a  kind  of  trap-door,  by  which  they 
came  out  of  the  houses  upon  the  roofs,  where  they  spent  a  con- 
siderable part  of  the  day.  It  was  also  common  to  have  a  flight 
of  stairs  from  the  garden  to  the  roof:  and  by  these  the  persons 
seem  to  have  carried  the  sick  of  the  palsy ;  but  finding  the  door 
fastened,  forced  it  open,  or  uncovered  the  roof,  and  through  the 
opening  let  down  by  ropes,  the  sick  of  the  palsy,  lying  on  his 
bed  into  the  midst  of  the  company,  before  Jesus,  who  seeing  the 
faith  of  the  friends  of  this  afflicted  person,  he  had  compassion  on 
him,  and  spake  aloud,  "  Son,  be  of  good  cheer !  thy  sins  are 
forgiven  thee." 

The  pride  of  the  scribes  taking  offence  at  this  saying,  cried 
out,  this  man  speaketh  blasphemy;  for  he  appropriates  that  to 
himself  which  is  solely  the  province  of  Omnipotence.  "Who 
can  forgive  sins,  but  God  only?"  They  were  ignorant  that  the 
person  who  uttered  such  gracious  words  was  the  Son  of  God ; 
and  consequently,  had  the  power  of  forgiving  the  sins  of  the 
human  race. 

But  our  Lord,  who  had  recourse  to  the  most  secret  recesses 
of  the  heart,  and  was  willing  to  show  them  that  he  was  really 
endued  with  the  Spirit  of  God,  said  to  them,  "  Wherefore 
think  ye  evil  in  your  hearts  ?  For  whether  is  it  easier  to  say 
to  the  sick  of  the  palsy,  Thy  sins  be  forgiven  thee,  or  to  say, 
Arise,  take  up  thy  bed,  and  walk?"  These  were  questions 
beyond  the  abilities  of  the  haughty  scribes  to  answer,  and  they 
held  their  peace.  The  blessed  Jesus  then  added,  that  the  mir- 
acle he  was  going  to  perform  would  sufficiently  demonstrate 
that  he  had  not  usurped  what  did  not  in  the  strictest  manner, 
belong  to  him.  And  turning  himself  from  these  bigoted  teach- 
ers of  Israel,  towards  the  sick  of  the  palsy,  he  said  unto  him, 


LIFE    OF    JESUS    CHRIST.  125 

u  Arise,  take  up  thy  bed,  and  go  unto  thine  own  house."  Matt. 
ix.  6. 

Nor  was  this  divine  mandate  any  sooner  given,  than  the 
man  was  restored  to  his  former  health  and  strength ;  and,  to 
the  astonishment  of  all  present,  rose,  took  up  his  bed,  and  de- 
parted to  his  own  house,  glorifying  God.  And  all  the  people, 
when  they  saw  this  great  work,  expressed  the  highest  degree 
of  surprise,  mixed  with  admiration,  for  the  great  honor  the  Al- 
mighty had  conferred  on  human  nature.  "  They  glorified  God, 
who  had  given  such  power  unto  men." 

But  with  regard  to  the  scribes  and  pharisees,  though  they 
must  have  been  confounded  at  this  miracle,  yet  they  still  con- 
tinued in  their  unbelief;  an  instance,  which  should  awaken  in 
us  the  most  serious  thoughts,  as  it  abundantly  demonstrates,  that 
the  palsy  of  the  soul  is  a  much  more  deplorable  disease  than  the 
palsy  of  the  body.  • 

The  blessed  Jesus  having  wrought  this  miracle,  repaired  to 
the  sea-side,  and  taught  a  multitude  of  people.  What  the  sub- 
ject of  his  sermon  was,  the  Evangelists  have  not  told  us ;  but 
it  was,  doubtless,  like  the  rest,  calculated  to  promote  the  eternal 
welfare  of  mankind. 

His  discourse  being  ended,  he  returned  to  the  city ;  and  in 
his  way  saw  Matthew,  or  Levi,  the  son  of  Alpheus,  a  rich  pub- 
lican, sitting  in  his  office,  where  the  customs  were  levied,  at  the 
port  of  Capernaum,  whom  he  ordered  to  follow  him.  Matthew 
immediately  obeyed  the  summons,  and  followed  the  Saviour 
of  the  world,  to  pursue  a  far  more  honorable  and  important 
employment,  being  afterwards  both  an  apostle  and  Evangelist. 

A  few  days  after  his  calling,  he  made  a  splendid  entertain- 
ment for  his  Master,  inviting  all  the  publicans  he  knew ;  hop- 
ing, that  by  hearing  the  heavenly  conversation  of  Christ,  they 
might  also  repent  and  embrace  the  doctrines  of  the  Gospel. 

The  self-righteous  scribes  and  pharisees,  who  considered  all 
men  as  sinners  except  themselves,  especially  the  publicans,  were 
highly  offended  that  one  who  called  himself  a  prophet,  should  so 
far  demean  himself,  as  to  be  seen  in  the  company  of  such  men : 
and  asked  his  disciples  with  an  air  of  insolence,  in  the  hearing  of 
all  the  guests,  how  their  Master  could  sit  down  at  the  same  table 
with  publicans  and  sinners  ? 

Our  Lord  replied  to  this  artful  question,  that  the  sick  only 
had  need  of  a  physician,  and  desired  them  to  reflect  seriously 
on  the  prophet  Hosea's  declaration  :  "  I  will  have  mercy,  and 
not  sacrifice."  The  turning  sinners  into  the  paths  of  righteous- 
ness, which  is  the  highest  act  of  benevolence,  is  far  more  ac- 
ceptable to  the  Almighty,  than  all  the  ceremonies  of  the  law  of 
Moses,  so  highly  magnified  by  your  fraternity  ;  who,  on  many 


126  LIFE    OF   JESUS    CHRIST. 

occasions,  observe  them  at  the  expense  of  charity  ;  adding,  "  1 
arn  not  come  to  call  the  righteous,  but  sinners  to  repentance." 
The  repentance  of  the  righteous  is  not  so  much  the  object  of  my 
attention,  as  the  conversion  of  sinners. 

This  answer,  however  satisfactory  to  an  unprejudiced  person, 
was  far  from  being  so  to  the  scribes  and  pharisees,  who,  joining 
with  some  of  John's  disciples,  then  present,  returned  to  Mat- 
thew's house,  and  demanded  of  Jesus  why  his  disciples  wholly 
neglected  to  fast,  a  duty  often  performed  by  the  rulers  of  Israel, 
and  the  disciples  of  John  ?  To  this  the  blessed  Jesus  replied,  it 
is  not  a  proper  season  for  the  friends  of  the  bridegroom  to  fast 
and  afflict  themselves,  while  they  enjoy  his  company  :  "  but  the 
days  will  come,  when  the  bridegroom  shall  be  taken  away  from 
them,  and  then  they  shall  fast."  The  various  calamities  and 
afflictions  that  shall  attend  them,  after  the  departure  of  their 
Master,  shall  cause  them  to  fast,  which  they  shall  repeat  as  often 
as  the  circumstances  of  distress  and  danger  with  which  they  are 
surrounded  shall  require.  And  added,  that  to  have  obliged  his 
disciples  to  observe  the  precepts  of  frequent  abstinence,  at  the 
time  when  he  was  employing  them  to  preach  the  Gospel,  by 
which  all  the  legal  ceremonies  of  the  law  were  to  be  abolished, 
would  have  been  as  absurd,  as  to  sew  a  piece  of  new  cloth  upon 
a  rotten  garment,  which  would  only  make  the  rent  the  worse : 
or  to  put  new  wine  into  old  leathern  bottles,  which,  on  the  first 
fermentation  of  the  liquor,  would  burst.  Indicating,  that  the  old 
corrupt  nature  of  man  would  not  admit  of  a  thorough  reforma- 
tion being  made  at  once :  that  infant  virtue  must  not  immediately 
be  put  to  the  greatest  trials,  lest  it  be  destroyed  by  the  severity 
of  the  exercise. 

During  this  controversy  between  our  Lord  and  the  haughty 
scribes  and  pharisees,  in  Matthew's  house,  Jairus,  a  ruler  of  the 
synagogue,  came  running  to  him  in  all  the  agonies  of  grief;  and 
in  the  presence  of  the  whole  company,  fell  on  the  ground  before 
him,  beseeching  that  he  would  come  and  heal  his  daughter,  who 
lay  at  the  point  of  death. 

When  did  the  beneficent  Jesus  deny  his  gracious  assistance 
to  those  who  implored  it  of  him  ?  He  immediately  arose,  and 
followed  the  ruler  towards  his  house,  surrounded  by  a  great 
multitude  of  people,  who  were  desirous  of  seeing  so  great  a 
miracle. 

But  as  he  passed  through  the  streets,  a  woman,  who  had  for 
twelve  years  been  afflicted  with  an  issue,  or  flux  of  blood,  and 
had  spent  her  whole  substance  on  physicians  to  no  purpose, 
"  came  behind  him,  and  touched  the  hem  of  his  garment :  for 
she  said  within  herself,  if  I  may  but  touch  his  clothes  I  shall  be 
well."  Nor  was  she  deceived ;  for  no  sooner  had  she  touched 
the  border  of  the  garment  of  the  Son  of  God,  than  "  her  issue 


LIFE    OF   JESUS    CHRIST.  1*27 

of  blood  dried  up ;"  and  she  felt,  by  the  return  of  her  health  and 
strength,  and  other  agreeable  sensations  that-  accompany  such 
sudden  changes,  from  painful  diseases  to  perfect  health,  that  the 
cure  was  absolutely  complete. 

But  this  transaction  could  not  be  concealed ;  the  blessed  Jesus 
knew  the  whole,  and  her  secret  thoughts,  before  she  put  them  in 
practice ;  ard,  pleased  with  the  opinion  this  woman  had  enter- 
tained both  of  his  power  and  goodness,  would  not,  by  any  means, 
suffer  it  to  pass  unapplauded.  Accordingly,  he  turned  himself 
about,  and  asked,  "  Who  touched  me  ?"  He  well  knew  the  per- 
son :  but  asked  this  question  for  the  fuller  manifestation  of  the 
woman's  faith,  and  that  he  might  have  an  opportunity  of  instruct- 
ing and  comforting  her. 

His  disciples  being  ignorant  of  what  had  passed,  were  sur- 
prised at  the  question :  "  Thou  seest,"  said  they  to  their  Master, 
"  the  multitude  thronging  and  pressing  thee,  and  sayest  thou, 
Who  touched  me  ?"  They  did  not  distinguish  between  the  spir- 
itual and  corporeal  touch,  nor  knew  that  such  efficacious  virtue 
had  gone  out  of  their  Master.  Jesus,  however,  persisted  in 
knowing  who  it  was  that  had  done  the  thing ;  and  the  woman, 
finding  it  vain  to  conceal  her  action  any  longer,  came  to  him 
trembling,  and  told  him  all.  Perhaps  the  uncleanness  of  her 
distemper  was  the  reason  of  her  fear,  thinking  he  would  be  of- 
fended even  at  her  touching  the  hem  of  his  garment.  But  the 
divine  physician,  far  from  being  angry,  spake  to  her  in  the  kind- 
est manner,  and  commended  her  faith,  on  which  account  he  had 
con^nted  to  heal  her  plague :  "  Daughter,  be  of  good  comfort : 
thy  faith  hath  aiade  thee  whole."  Malt.  ix.  22. 

Such  a  miraculous  incident  must,  doubtless,  have  greatly 
strengthened  the  ruler's  faith  ;  for  behold,  a  virtue  little  inferior 
to  that  of  raising  the  dead,  issues  from  the  border  of  Christ's 
garment,  and  heals  a  disease,  which,  for  the  space  of  twelve 
years,  had  baffled  all  the  precepts  of  the  healing  art,  and  defied 
the  power  of  medicine.  Indeed,  the  faith  of  this  ruler  had  great 
need  of  the  strongest  confirmations ;  for  news  was  brought  him, 
that  his  daughter  was  even  now  dead;  and  therefore  it  was 
needless  for  him  to  give  any  further  trouble  to  Jesus,  not  in  the 
least  suspecting  that  he  had  power  to  recall  the  fleeting  spirit,  and 
to  reanimate  a  breathless  carcass. 

This  message  was  a  terrible  blow  to  the  affectionate  parent. 
His  only  daughter,  who,  a  few  days  before,  was  in  the  bloom  of 
youth,  was  now  a  pale  and  lifeless  corpse  ;  and  with  her  all  his 
joys  and  comforts  were  fled.  But  Jesus,  commiserating  his  grief, 
desired  him  to  be  comforted,  promising  that  his  daughter  should 
be  made  whole. 

On  his  coming  to  the  ruler's  house,  he  found  it  full  ol 
mourners,  who  made  terrible  lamentations  :  a  sufficient  demon 


128  LIFE    OF    JESUS    CHRIST. 

stration  that  the  damsel  was  really  dead.  And,  accordingly, 
when  our  blessed  Saviour  desired  the  mourners  to  ceaso  their 
funeral  ceremonies,  as  "  the  maid  was  not  dead,  but  sleeping, 
they  "  laughed  him  to  scorn." 

it  is  necessary  to  remark,  in  this  place,  that  the  Jews,  when 
they  spoke  of  a  person's  death,  styled  it  "  sleep,"  to  intimate  their 
belief  that  his  spirit  existed  in  the  happy  scenes  of  paradise,  and 
their  hopes  of  a  future  resurrection  to  life  eternal.  But  the 
blessed  Jesus  used  the  word  with  remarkable  propriety,  to  sig- 
nify, that  though  she  was  now  locked  in  the  cold  embraces  of 
death,  yet  he  was  going  to  release  her  from  the  power  of  the  king 
of  terrors,  with  the  same  ease  as  a  person  is  awaked  from  sleep. 
Thus  our  blessed  Saviour,  in  the  very  manner  of  performing  a 
miracle,  modestly  declined  the  honor  that  would  undoubtedly 
result  from  a  work  so  greatly  superior  to  all  the  powers  of  the 
sons  of  men. 

Having  thus  briefly  addressed  the  mourners,  he  entered  the 
chamber  where  the  damsel  was  lying,  but  suffered  none  to  follow 
him,  except  Peter,  James,  and  John ;  together  with  the  father 
and  mother  of  the  damsel.  Probably  his  reason  for  suffering 
these  only  to  be  spectators  of  so  stupendous  a  work,  was,  that 
they  might  have  an  opportunity  of  examining  the  whole  transac- 
tion in  the  most  careful  manner,  and  be  thence  enabled,  after- 
wards, to  report  it  upon  the  fullest  conviction,  and  with  every 
circumstance  of  credulity. 

The  blessed  Jesus  now  approached  the  body,  took  her  by  the 
hand,  and,  with  a  gentle  voice,  said,  "  Maid,  arise  !"  The  heav- 
enly command  was  instantly  obeyed ;  the  damsel  arose,  as  from 
a  sleep,  and  with  all  the  appearance  of  health  and  vigor ;  for 
Jesus  commanded  to  give  her  something  to  eat :  a  plain  proof 
that  she  did  riot  appear  in  the  weak  and  languishing  condition 
of  a  person  worn  out  with  disease,  or  even  like  one  who  had 
fainted  away ;  a  circumstance  that  abundantly  proves  the  great- 
ness and  perfection  of  the  miracle.  It  is,  therefore,  no  wonder 
that  her  parents  should  be  astonished  at  so  stupendous  a  work, 
the  fame  of  which  was  soon  spread  through  all  the  neighboring 
country ;  though  Jesus,  who  was  in  every  sense  above  praise, 
and  therefore  never  courted  it,  had  strictly  charged  them  that 
ihey  should  tell  no  man  what  was  done. 

These  instances  of  power  did  the  blessed  Jesus  display,  to 
convince  the  world,  that  those  who  die  in  him  are  not  dead  ;  and 
that  he  hath  the  keys  of  life  and  death.  Those  also  of  the  present 
age,  who  believe  that  the  soul  sleeps  with  the  body  till  the  resur- 
rection, would  do  well  to  consider  the  expression  of  the  Evan- 
gelist, "  Her  spirit  came  again,"  Luke,  viii.  55 ;  which  sufficiently 
shows  that  the  soul  exists  separately,  when  the  body  is  laid  in 
the  chambers  of  the  crave. 


LIFE    OF    JESUS    CHRIST.  129 

Having  performed  this  benevolent  miracle,  our  blessed  Sav- 
iour left  the  ruler's  house,  and  was  followed  through  the  streets 
by  two  blind  men,  imploring  assistance ;  nor  did  they  implore 
in  vain.  The  Redeemer  of  mankind  was,  and  still  is,  always 
ready  to  grant  the  petitions  of  those  who  apply  to  him  for  re- 
lief. Accordingly,  he  was  no  sooner  entered  into  the  house,  to 
avoid  the  thronging  of  the  multitude,  than  he  touched  their  eyes 
and  said,  "  According  to  your  faith,  be  it  unto  you,"  Matt.  ix. 
29 ;  and  immediately  the  valuable  gift  of  sight  was  bestowed 
upon  them. 

The  blind  men  were  so  overjoyed  at  beholding  the  light,  that 
though  our  Saviour  charged  them  to  keep  the  miracle  a  secret, 
they  published  his  fame  in  every  part  of  the  country,  being  un- 
willing to  conceal  what,  in  gratitude  for  so  great  a  mercy,  they 
thought  themselves  obliged  to  divulge. 

The  men,  who  had  thus  miraculously  received  their  sight, 
being  departed,  the  multitude  brought  to  him  a  "dumb  man 
possessed  with  a  devil."  So  moving  a  sight  could  not  fail  of 
attracting  a  compassionate  regard  from  the  Saviour  ot  the 
world,  who,  being  never  weary  of  well-doing,  immediately  cast 
out  the  apostate  spirit ;  on  which  the  dumb  man  recovered  the 
use  of  his  speech,  and  spoke  in  a  very  rational  manner  to  the 
multitude,  who,  with  one  voice  declared,  that  such  wondrous 
works  were  never  wrought  by  any  of  the  old  prophets.  "  It  was 
never  so  seen  in  Israel."  Matt.  ix.  33. 

These  works  did  not  remove  the  prejudices  of  the  pharisecs. 
who,  being  unable  to  deny  the  miracle,  insinuated  that  he  did  it 
by  a  power  received  from  Beelzebub,  "  the  prince  of  the  devils." 
A  poor  pretence  indeed,  which  did  not  escape  the  animadversion 
it  deserved  from  the  Saviour  of  the  world,  as  we  shall  see  in  a 
succeeding  chapter.  Well  might  the  prophet  Isaiah  cry  out,  in 
a  prophetic  ecstasy,  "  Who  hath  believed  our  report  ?  And  to 
whom  is  the  arm  of  the  Lord  revealed  ?" 

But  all  their  calumnies  could  not  provoke  the  meek  and  mer- 
ciful Jesus  to  cease  from  performing  these  compassionate  offices 
for  the  children  of  men.  On  the  contrary,  he  exerted  himself 
still  more  and  more,  to  promote  the  prosperity  and  salvation  of  , 
the  whole  human  race.  Accordingly,  he  left  Capernaum,  and 
travelled  through  the  country,  in  search  of  miserable  objects, 
on  whom  he  might  confer  happiness  and  peace  :  visiting  "  all  the 
cities  and  villages,  teaching  in  their  synagogues,  and  preaching 
the  Gospel  of  the  kingdom,  and  healing  every  sickness,  and  every 
disease  among  the  people."  Matt.  ix.  35. 

In  his  return  from  this  tour  to  Capernaum,  he  was  attended 
by  a  great  number  of  people,  who  expressed  a  more  than  com- 
mon desire  to  hear  the  doctrine  of  the  Gospel.     An  incident 
9 


130  LIFE    OF    JESUS    CHRIST. 

abundantly  sufficient  TO  engage  the  attention  of  this  divine  ioach 
er.  who  was  always  careful  to  cultivate  the  latent  seeds  of  virtue,, 
and  cherish  the  least  appearance  of  piety  and  religion. 

It  was  not  this  desire  of  the  people  alone  that  excited  his  com- 
passion towards  them  ;  he  well  knew  they  were  wholly  destitute 
of  spiritual  teachers  ;  for  the  scribes  and  pharisees,  who  ought 
to  have  instructed  them,  were  blind,  perverse,  and  lazy  guides, 
who,  instead  of  seeking  the  glory  of  the  Almighty,  made  it  their 
whole  business  to  support  and  augment  their  own.  They  mag- 
nified the  ritual  ceremonies  and  traditions,  but  took  no  care  to 
inspire  the  people  with  a  love  for  virtue.  "  To  do  justice,  love 
mercy,  and  walk  humbly  with  their  God,"  weie  no  parts  of  their 
doctrine.  The  small  appearance  of  religion  they  entertained 
was  wholly  hypocritical ;  and  the  disputes  carried  on  with  so 
much  bitterness,  between  the  factions  of  Pharisees  and  Sadducees. 
distracted  the  minds  of  the  people. 

The  inhabitants  of  Judea  were  truly  in  a  deplorable  situation, 
which  called  loudly  for  the  compassion  of  the  Son  of  God,  who 
always  regarded  the  descendants  of  Jacob  with  the  most  tender 
affection-  He  saw  the  sheep  of  Israel  scattered  on  the  barren 
wastes  of  error  and  superstition ;  without  a  shepherd  to  lead 
them  to  the  heavenly  pastures  of  the  law  and  the  prophets.  He 
saw ;  he  commiserated  their  distress ;  and  resolved  to  provide 
some  remedy  for  it.  Accordingly  he  directed  his  apostles  to 
intercede  with  the  Almighty,  who,  by  his  servants,  the  prophets, 
had  sown  the  seeds  of  piety  and  virtue  in  the  minds  of  the  Jews, 
that  he  would  not  suffer  the  rich  harvest  to  be  lost,  for  want  of 
laborers.  "  The  harvest,"  said  the  blessed  Jesus  to  his  disciples, 
"  truly  is  plenteous,  but  the  laborers  are  few.  Pray  ye,  therefore, 
the  Lord  of  the  harvest,  that  he  will  send  forth  laborers  into  his 
harvest."  Matt.  ix.  37,  38. 

To  these  gracious  acts  he  added  the  most  powerful  of  all  in- 
tercessions to  the  throne  of  grace,  his  own  prevailing  prayer. 
And,  accordingly,  ascended  to  the  top  of  the  mountain,  and  there 
spent  the  night  in  making  the  most  powerful  petitions,  in  behalf 
of  "  the  lost  sheep  of  Israel,"  to  his  heavenly  Father. 

Having  spent  the  night  in  this  pious  exercise,  he  lost  no  time 
in  putting  his  beneficent  intentions  in  execution ;  for  no  sooner 
had  darkness  withdrawn  her  sable  veil,  and  the  blushing  rays  of 
the  morning  adorned  the  chambers  of  the  east,  than  this  benev- 
olent Redeemer  of  mankind  called  his  disciples  to  him,  and 
chose  twelve,  "  whom  he  named  apostles,  to  be  with  him  :  and 
that  he  might  send  them  forth  to  preach."  He  ordered  them  to 
be  with  him,  that  they  might  learn  from  his  own  mouth  the 
doctrines  they  were  to  preach  to  the  whole  world ;  that  they 
might  "  see  his  glory,"  the  transcendent  glory  of  the  virtues 


LIFE    OF   JESUS    CHRIST.  131 

which  adorned  his  human  life  ;  and  that  they  might  be  witnesses 
of  all  the  wondrous  works  he  should  perform,  during  his  resi- 
dence in  this  vale  of  misery,  and  by  which  his  mission  from  the 
courts  of  heaven  was  to  be  fully  demonstrated. 

These  twelve  persons,  thus  qualified,  were  to  supply  the  peo- 
ple with  that  spiritual  food  they  so  greatly  wanted,  both  while 
their  master  continued  here  below,  and  after  his  ascension  to  the 
right  hand  of  Power. 

Having  ordained  them  to  their  respective  offices,  he  sent  them 
out  by  two  and  two,  into  the  most  distant  parts  of  Judea,  to 
preach  there  the  glad  tidings  of  the  Gospel,  and  prepare  the  way 
for  their  Master,  the  great  Shepherd  of  Israel. 

And  that  nothing  might  be  wanting  to  render  their  preaching 
acceptable  to  the  people,  and  confirm  the  important  doctrines  they 
delivered,  he  invested  them  with  full  power  to  cure  all  diseases, 
cast  out  devils,  and  even  to  raise  the  dead. 

Perhaps  the  number  of  the  twelve  apostles  was  fixed  upon 
rather  than  any  other,  to  show  that  God  intended,  by  their  min- 
istry, to  gather  together  the  scattered  remnant  of  the  twelve  tribes 
of  Israel.  But  be  that  as  it  may,  these  twelve  apostles  con- 
stantly continued  with  him  from  the  time  of  their  election,  till 
he  offered  himself  a  sacrifice  on  the  cross,  for  the  sins  of  man- 
kind, never  departing  from  him,  unless  by  his  own  appoint- 
ment. 

All  these  persons  being  illiterate  Galileans,  and  at  first  des- 
titute of  the  qualifications  necessary  in  the  discharge  of  their 
duty,  integrity  alone  excepted,  were  the  most  unlikely  persons 
in  the  world  to  confound  the  wisdom  of  the  wise,  baffle  the 
power  of  the  mighty,  overturn  the  many  false  religions  which 
then  flourished  every  where,  under  the  protection  of  the  civil 
government ;  and,  in  short,  to  reform  the  manners  of  mankind, 
then  universally  corrupted. 

Had  the  choice  of  instruments  for  so  grand  an  undertaking 
been  committed  to  human  prudence,  such,  doubtless,  would 
have  been  chosen,  as  were  remarkable  for  learning,  strong 
reasoning,  and  prevailing  eloquence.  But  behold  the  wisdom  of 
God,  infinitely  superior  to  that  of  man,  acted  very  differently ; 
tor  the  treasure  of  the  Gospel  was  committed  to  earthen  vessels, 
that  the  excellency  of  its  power  might  in  all  countries  appear  to 
be  of  God. 

Accordingly,  the  religion  which  these  illiterate  Galileans 
taught  through  the  world,  exhibited  a  far  juster  notion  of  things 
than  the  Grecian  and  Roman  philosophers  were  able  to  attain, 
though  their  lives  were  spent  in  study  and  contemplation.  Hence 
by  its  own  intrinsic  splendor,  as  well  as  by  the  external  glory  ol 
the  miracles  that  accompanied  it,  this  religion  sufficiently  appear- 
ed to  be  wholly  original  and  divine. 


132  LIFE    OF   JESUS    CHRIST. 

Besides,  its  trutli  and  dignity  were  sufficiently  attested,  by  the 
remarkable  success  that  attended  it.  It  was  received  every  where 
by  the  bulk  of  mankind  with  the  highest  applause,  as  something 
they  had  hitherto  beea  seeking  in  vain  ;  while  the  maxims  and 
precepts  of  the  philosophers  seldom  spread  farther  than  their  re- 
spective schools. 

It  was,  therefore,  with  the  highest  wisdom  that  the  foundations 
of  the  church  were  laid  in  the  labors  of  a  few  illiterate  fishermen, 
for  it  demonstrated,  with  irresistible  evidence,  that  the  immense 
fabric  was  at  first  raised,  and  is  still  sustained,  not  by  the  arm  oi 
flesh,  but  purely  by  the  hand  of  the  Almighty. 

After  appointing  the  twelve  apostles,  he  came  down  from  the 
mountain,  and  was  joyfully  received  by  the  multitudes  of  people 
who  were  waiting  for  him  in  the  plain  and  pressed  to  touch  him  ; 
well  knowing  that  if  they  could  only  touch  the  border  of  his 
garment,  they  should  be  healed  of  whatever  distemper  they  were 
afflicted  with.  A  sufficient  reason  why  they  were  continually 
waiting  for  him,  and  were  willing  to  accompany  him,  even  into 
the  remotest  corners  of  the  wilderness. 

Tiie  preaching  and  miracles  of  our  Lord  were  not  attended  to 
by  the  low  and  vulgar  only  ;  persons  of  the  first  rank  and  cha- 
racter came  from  distant  parts  of  the  country,  to  converse  with 
him,  hear  his  doctrine,  and  be  spectators  of  his  wonderful  works. 
It  therefore  evidently  appears,  that  persons  of  all  ranks  were 
desirous  of  following  him  ;  and  their  desire  could  be  founded  on 
nothing  but  the  truth  of  his  miracles. 

After  healing  all  the  sick  among  the  multitude,  he  turned  to- 
wards his  disciples,  and  delivered  a  divine  discourse,  something 
like  that  lie  had  before  preached  to  them  on  the  mountain  ;  but 
in  the  former,  he  only  pronounced  blessings,  whereas,  in  the 
latter,  he  added  curses  also ;  and  in  this  principally  it  differs 
from  that  recorded  by  St.  Matthew  :  I  shall  therefore  only  select 
a  few  passages  from  the  sermon  now  delivered,  as  I  have  given  a 
larger  paraphrase  on  the  former. 

"  Wo  unto  you  who  are  rich,  for  ye  have  received  your  con- 
solation." Luke,  vi.  24.  Riches,  considered  in  themselves,  have 
no  tendency  to  render  us  the  objects  of  the  Almighty's  hatred, 
unless  accompanied  with  those  vices  which  too  often  flow  from 
an  opulent  fortune  ;  as  luxury,  covetousness,  and  the  like.  The 
wo,  therefore,  is  here  denounced  against  such  only  as  are  con- 
laminated  with  these  vices;  for  those  who  make  a  proper  use  of 
their  wealth,  and  possess  the  virtues  which  should  accompany 
influence,  have  no  share  in  the  malediction. 

"  Wo  unto  you  that  are  full,  for  ye  shall  hunger."  The 
pain  ye  shall  suffer  in  a  future  life  shall  be  sharp  and  excrucia- 
ting. The  opportunities  you  neglected  of  doing  good  to  youi 


*?* 

9   * 

LIFE    OF    JESUS    CHRIST.  133 

afflicted  brethren  in  this  life,  shall  then  be  remembered  with  the 
most  poignant  grief  and  bewailed  with  the  most  bitter  lamenta- 
tions. 

"  Wo  unto  you  that  laugh  now,  for  ye  shall  mourn  and 
weep."  This  malediction  of  our  blessed  Saviour  is  not  incon- 
sistent with  the  apostle's  precept,  which  commands  Christians 
always  to  rejoice.  Neither  is  the  mirth  against  which  the  wo 
is  here  denounced,  to  be  understood  of  that  constant  cheerful- 
ness of  temper  which  arises  in  the  breast  of  true  Christians,  from 
the  comfortable  and  cheerful  doctrine  with  which  they  are  en- 
lightened by  the  Gospel,  the  assurance  they  have  of  reconcilia- 
tion with  God,  the  hope  they  have  of  everlasting  life,  and  the 
pleasure  they  enjoy  in  the  practice  of  virtue  and  the  other  duties 
of  religion ;  but  it  relates  to  that  turbulent,  carnal  mirth,  that 
excessive  levity  and  vanity  of  spirit,  which  arises  not  from  any 
solid  foundation,  but  from  immoderate  sensual  pleasures,  of 
those  vain  amusements  of  life  in  which  the  giddy  and  the  gay 
contrive  to  spend  their  time ;  that  sort  of  mirth  which  dissipates 
thought,  leaves  no  time  for  consideration,  and  gives  them  an 
utter  aversion  to  all  serious  reflection.  Persons  who  constantly 
indulge  themselves  in  this  kind  of  mirth  shall  weep  and  mourn 
eternally,  when  they  are  excluded  from  the  joys  of  heaven,  and 
banished  for  ever  from  the  presence  of  God,  by  the  light  of  whose 
countenance  all  the  righteous  are  enlivened,  and  made  transcend- 
antly  happy. 

"  Wo  unto  you  when  all  men  shall  speak  well  of  you,  for  so 
did  their  fathers  to  the  false  prophets.  Wo  unto  you,  if  by 
propagating  such  doctrines  as  encourage  men  in  sin,  you  shall 
gain  to  yourselves  the  applause  and  flattery  of  the  generality  oi 
men :  for  thus  in  old  times  did  the  false  prophets  and  deceivers, 
who,  accommodating  their  doctrines  to  the  lusts  and  passions  ot 
men,  gained  the  applause  of  men,  but  incurred  the  wrath  and 
displeasure  of  a  just  and  all-seeing  God. 


CHAPTER  X. 

Continuation  of  our  Lord's  glorious  doctrines,  beneficent  acts, 
and  astonishing  miracles,  wrought  in  confirmation  of  the  Divin- 
ity of  his  Mission  and  the  extending  if  his  heavenly  Kingdom. 

THE  divine  preacher  having  closed  this   excellent  sermon, 
repaired  to  Capernaum,  and  was  met  by  certain  messengers 


134  LIFE    OF   JESUS    CHRIST. 

from  a  centurion,  desiring  him  to  come  and  heal  a  servant,  who 
was  dear  to  him,  and  ready  to  die. 

This  centurion,  from  the  account  given  of  him  by  the  Evan- 
gelist, seems  to  have  been  a  proselyte  to  the  Jewish  religion. 
as  he  was  a  lover  of  the  sons  of  Jacob,  and  had  erected  for  them 
a  place  of  worship  ;  and  accordingly,  the  inhabitants  of  Caper- 
naum strongly  espoused  his  cause  on  this  occasion,  saying, 
e  that  he  was  worthy  for  whom  he  should  do  this.  For  he 
(oveth  our  nation,  and  he  hath  built  us  a  synagogue/'  Luke, 
vii.  4,  5. 

There  was  not  the  least  danger  that  this  petition  would  be 
rejected  by  the  blessed  J,esus,  who  sought  all  occasions  of  doing 
good  to  the  children  of  men.  Accordingly,  he  very  readily 
accompanied  the  messengers  ;  but  before  he  came  to  the  house, 
he  was  met  by  some  of  the  centurion's  friends,  who  expressed 
the  high  idea  that  officer  entertained  of  his  power,  and  desired 
that  he  would  not  take  the  trouble  of  coming  to  his  house,  as  a 
word  was  abundantly  sufficient  to  perform  the  cure.  At  this 
message,  Jesus  turned  himself  about,  and  said  to  the  multitude, 
"I  say  unto  you,  I  have  not  found  so  great  faith,  no  not  in 
Israel."  Luke,  vii.  9. 

The  persons  having  delivered  their  message,  returned  to  the 
house,  and  found  the  servant,  who  had  been  sick,  perfectly  re- 
covered. 

Many  persons  have  thought  that  this  miracle,  and  that  men- 
tioned in  Matt.  viii.  are  the  same  ;  but  this  is  a  mistake.  The 
centurion,  in  the  former,  came  in  person,  but  ir.  the  latter,  the 
petition  was  sent  by  the  elders  of  Capernaum.  There  is  not 
the  least  hint  in  the  first  miracle,  that  the  centurion  was  a  prose- 
lyte ;  but  he  in  the  second,  is  said  to  have  been  a  lover  of  the 
Jewish  nation,  and  to  have  built  them  a  synagogue.  Several 
other  particulars,  which  prove  these  miracles  to  have  been  really 
different,  will  easily  occur  to  the  reader,  and  therefore  I  shall 
not  here  enumerate  them  ;  what  has  been  said  will,  I  presume, 
be  sufficient  to  remove  any  objection  that  may  be  offered  against 
my  considering  them  as  different  transactions. 

Having  thus  miraculously  healed  the  centurion's  servant,  he 
repaired  to  Peter's  house  to  eat  bread ;  but  the  multitude  came 
again  together,  and  surrounded  the  house  in  a  very  tumultuous 
manner,  demanding,  in  all  probability,  that  he  would  heal  their 
sick  :  and  it  was  not  without  difficulty,  they  were  dispersed  by 
his  friends. 

The  multitude  being  dispersed,  Jesus  called  unto  him  the 
twelve  apostles  he  had  before  chosen,  and  conferred  on  them 
the  power  of  working  miracles,  in  confirmation  of  the  doctrines 
they  were  appointed  to  preach,  and  delivered  them  such  instrnc- 


LIFE    OF    JESUS    CHRIST.  135 

tions  as  lie  thought  necessary,  to  enable  mem  to  discharge  the 
duties  of  this  important  commission. 

"  Go,"  said  their  heavenly  Master,  "  and  preach,  saying,  the 
kingdom  of  heaven  is  at  hand."  Publish  in  every  corner  of 
Judea,  the  glad  tidings  of  the  Gospel,  and  the  near  appioach  of 
the  great  Messiah's  kingdom:  not  a  temporal,  but  a  spiritual 
empire,  consisting  of  righteousness  and  peace. 
•  To  inure  them  to  those  hardships  and  dangers  which  were  to 
attend  them  in  their  preaching,  after  the  death  of  their  Master, 
our  Lord  forbade  them  to  provide  any  thing  for  their  journey ; 
teaching  them  to  rely  wholly  on  the  providence  of  God,  for  sup- 
port in  every  distress,  and  to  have  recourse  to  his  protection  in 
every  danger. 

Our  Lord's  disciples  had  perhaps,  flattered  themselves  with 
the  pleasing  expectation,  that  the  glad  tidings  they  were  going 
to  publish,  and  the  miraculous  cures  they  were  enabled  to  per- 
form, would  procure  them  an  honorable  reception  wherever 
they  came.  Their  Master,  however,  told  them  the  event  would 
not  in  any  manner  answer  their  expectations ;  but  that  they 
were  every  where  to  be  despised,  persecuted,  delivered  into  the 
hands  of  the  rulers,  and  punished  as  wicked  men.  But  at  the 
same  time  he  promised  them  the  aid  of  the  Almighty,  and  gave 
them  instructions  for  meir  behavior  in  every  particular.  He 
added,  that  those  who  rejected  their  message  should  be  treated 
with  severity  by  the  great  Judge  of  all  the  earth ;  but  those 
who  received  them  kindly,  and  gave  even  a  cup  of  cold  water 
to  the  least  of  his  disciples,  for  their  Master's  sake,  should  not 
fail  of  receiving  a  large  reward. 

Having  received  this  commission,  the  apostles  visited  all  the 
parts  of  Palestine,  where  the  Jews  inhabited,  preaching  the 
Gospel  and  the  doctrine  of  repentance,  working  miracles  for  its 
confirmation,  and  particularly,  healed  the  sick,  while  our  blessed 
Saviour  continued  the  course  of  his  ministry  in  Galilee. 

The  apostles  being  returned  from  their  tour,  Jesus  went  to 
Nain,  a  town  situated  near  Endor,  about  two  miles  south  of 
Mount  Tabor,  attended  by  many  of  his  disciples,  and  a  great 
multitude  of  people. 

On  their  coming  to  the  entrance  of  the  city,  a  melancholy 
scene  presented  itself  to  the  eyes  of  Jesus  and  his  followers. 
"  Behold  there  was  a  dead  man  carried  out,  the  only  son  of 
his  mother,  and  she  was  a  widow."  Luke  vii.  12.  Who  would 
not  have  imagined,  that  God  had  indeed  "  forgotten  to  be  gra- 
cious, and  in  his  anger  shut  up  his  tender  mercies"  from  this 
poor  widow,  suffering  under  the  heaviest  load,  and  laboring  un 
der  the  most  oppressive  burden  of  distress  ?  Deprived  of  hei 
son,  her  only  son,  in  the  flower  of  his  youth ;  when  he  might 
have  repaid  his  mother's  toils,  and  been  to  her  in  the  place  of  a 


136  LIFE    OF   JESUS    CHRIST. 


husband  ;  of  that  husband  she  had  long  since  lost,  and  whoso 
loss  was  supportable  only  through  the  comfort  of  this  child,  the 
surviving  image  of  his  departed  father,  the  balm  of  all  her 
grief,  the  hope  of  her  afflicted  soul :  who  now  shall  administer 
consolation  to  this  solitary  widow,  to  this  lonely  parent,  bereaved 
of  her  husband,  deprived  of  her  child  ?  What  misery  can  be 
more  complicated  ?  What  can  be  more  natural  than  that  she 
should  "  refuse  to  be  comforted,"  that  she  should  "  go  down  to" 
the  grave  with  mourning,"  and  visit  the  chambers  of  death,  the 
residence  of  the  beloved  remains  of  her  husband  and  her  son, 
with  sorrow  ? 

Towards  the  receptacle  of  mortality,  that  dreary  waste  of 
forgetfulness,  the  mournful  funeral  was  now,  with  slow  and  so- 
lemn pomp  advancing,  when  the  compassionate  Redeemer  of 
mankind  met  the  melancholy  procession,  composed  of  a  long 
train  of  her  weeping  neighbors  and  relations,  who  pitied  her 
distress,  sympathized  with  her  in  this  great  affliction,  and  were 
melted  with  compassion  at  her  deplorable  circumstances :  but 
sighs  and  tears  were  all  they  had  to  offer ;  relief  could  not  be 
expected  from  a  human  being ;  their  commiseration,  though 
grateful  to  her  oppressed  soul,  could  neither  restore  the  hus- 
band nor  the  son ;  submission  and  r^tience  were  the  only 
lessons  they  could  preach,  or  this  afflicted  daughter  of  Israel 
learn. 

But  though  man  was  unable  to  relieve  the  distresses  of  this 
disconsolate  widow,  the  Saviour  of  the  world,  who  beheld  the 
melancholy  procession,  was  both  able  and  willing  to  do  it. 
There  was  no  need  of  a  powerful  solicitor  to  implore  assistance 
from  the  Son  of  God,  his  own  compassion  wras  abundantly  suffi- 
cient. "  When  the  Lord  saw  her,  he  had  compassion  on  her  ;" 
he  both  sought  the  patient,  and  offered  the  cure  unexpectedly. 
"  Weep  not,"  said  the  blessed  Jesus  to  this  afflicted  woman. 
Alas  !  it  had  been  wholly  in  vain  to  forbid  her  refrain  from  tears, 
who  had  lost  her  only  child,  the  sole  comfort  of  her  age,  with- 
out administering  the  balm  of  comfort  to  heal  her  broken  spirit. 
Tliis  our  compassionate  Redeemer  well  knew ;  and,  therefore, 
immediately  advancing  towards  the  corpse,  "  he  touched  the 
bier :"  the  pomp  of  the  funeral  was  instantly  stopped,  silence 
closed  every  mouth,  and  expectation  filled  the  breast  of  every 
spectator.  But  this  deep  suspense  did  not  long  continue  ;  that 
glorious  voice,  which  shall  one  day  call  our  dead  bodies  from 
the  grave,  filled  their  ears  with  these  remarkable  words  :  "  Young 
man,  1  say  unto  thee,  arise."  Nor  was  this  powerful  command 
uttered  without  its  effect.  "  He  spake,  and  it  was  done :"  he 
called  with  authority,  and  immediately  "  he  that  was  dead  sat 
up,  and  began  to  speak ;  and  he  restored  him  to  his  mother." 
He  did  not  show  him  around  to  the  multitude :  but  by  a  sinpu- 


LIFE    OF    JESUS    CHRIST.  137 

lar  act  of  modesty  and  humanity,  delivered  him  to  his  late  af- 
flicted, now  astonished  and  rejoicing  mother,  to  intimate,  that 
in  compassion  to  her  great  distress,  he  had  wrought  this  stupen- 
dous miracle. 

A  holy  and  awful  fear  fell  on  all  who  heard  and  saw  this 
astonishing  event :  "  and  they  glorified  God,  saying,  that  a  great 
prophet  is  risen  up  among  us ;  and  that  God  hath  visited  his 
people." 

Here  it  must  be  observed,  that  as  this  miracle  is  liable  to  no 
objection,  it  therefore  abundantly  proves,  that  the  power  of  the 
blessed  Jesus  was  truly  and  absolutely  divine.  He  met  this  fu- 
neral procession  by  accident.  It  was  composed  of  the  greatest 
part  of  the  inhabitants  of  the  city,  who  bewailed  the  disconsolate 
state  of  the  afflicted  widow,  and  therefore  well  knew  that  the 
youth  was  really  dead.  The  powerful  word,  which  called  the 
breathless  body  to  life,  was  delivered  in  an  audible  voice,  before 
all  the  company,  and  even  at  the  very  gate  of  the  city,  the  place 
of  public  resort. 

This  miracle,  with  others  amply  attested,  abundantly  evince 
the  truth  of  our  Saviour's  mission,  and  that  he  was,  indeed,  the 
Son  of  God,  the  Redeemer  of  mankind. 


CHAPTER  XI. 

TJie  character  of  John  the  Baptist  cleared  and  justified  by  the 
blessed  Jesus. — He  visits  Simon  the  Pharisee. — Display  of  our 
Lord  s  humility  and  condescension 

WE  have  taken  notice,  in  a  foregoing  chapter,  that  Herod, 
incensed  at  the  honest  freedom  of  the  Baptist  reproving  his 
adulterous  commerce  with  Herodias,  his  brother  Philip's  wife, 
had  cast  him  into  prison ;  and  in  this  state  he  still  continued, 
though  his  disciples  were  suffered  to  visit  and  converse  with 
him.  In  one  of  these  visits  they  had  given  him  an  account  ol 
our  Saviour's  having  elected  twelve  apostles  to  preach  the  Gos- 
pel, and  of  his  miracles,  particularly  of  his  raising  to  life  the 
daughter  of  Jairus,  and  the  son  of  the  widow  of  Nain. 

On  hearing  these  wonderful  relations,  the  Baptist  immedi- 
ately despatched  two  of  his  disciples  to  Jesus,  to  ask  him  this 
important  question :  "  Art  thou  he  that  should  come,  or  lock  we 
for  another  ?" 

Accordingly,  the  disciples  of  John  came  to  Jesus,  and  pro- 
posed the  question  of  their  master,  at  the  very  time  when  he 


138  LIFE    OF   JESUS    CHRIST. 

"  cured  many  of  their  infirmities  and  plagues,  and  of  evil  spi- 
rits, und  to  many  that  were  blind  he  gave  sight."  Jesus,  there- 
fore, instead  of  directly  answering  their  question,  bid  them  re- 
turn, and  inform  their  master  what  they  had  seen:  "Go," 
said  he,  "  and  show  John  again  those  things  which  ye  do  hear 
and  see ;  the  blind  receive  their  sight,  the  lepers  ate  cleansed, 
and  the  deaf  hear ;  the  dead  are  raised  up,  and  the  poor  have 
the  Gospel  preached  to  them."  Matt.  xi.  4,  5.  Go,  tell  your 
master,  that  the  very  miracles  the  prophet  Isaiah  so  long  since 
foretold  should  be  wrought  by  the  Messiah,  you  have  yourselves 
seen  performed. 

It  appears  from  the  Scripture,  that  the  Baptist,  through  the 
whole  course  of  his  ministry,  had  borne  constant  and  ample  tes- 
timony to  our  Saviour's  divine  mission ;  that  he  exhorted  those 
who  came  to  him,  to  rest  their  faith,  not  on  himself,  but  on  "  him 
that  should  come  after  him ;"  and  that  as  soon  as  he  was  ac- 
quainted who  Jesus  was,  by  a  visible  descent  of  the  Holy  Ghost, 
and  a  voice  from  heaven,  he  made  it  his  business  to  dispose  the 
Jews  in  general,  and  his  own  disciples  in  particular,  to  receive 
and  reverence  him,  by  testifying  every  where,  that  he  was  the 
"  Son  of  God,  the  Lamb  of  God,  who  came  down  from  heaven," 
and  "  spake  the  words  of  God,"  and  "  to  whom  God  had  given 
the  Spirit,  by  measure." 

The  Baptist,  therefore,  well  knew  who  Jesus  was  ;  and,  con- 
sequently, he  did  not  send  his  disciples  to  ask  this  question,  to 
solve  any  doubt  in  his  mind,  concerning  the  Saviour  of  the 
world. 

But  it  may  be  asked,  what  else  could  induce  the  Baptist  to 
put  such  a  question?  To  this,  some  answer,  that  he  had  no 
other  intention  than  to  satisfy  his  disciples  that  Jesus  was  the 
Messiah,  so  long  expected  among  the  Jews ;  and  to  engage  them 
to  follow  a  more  perfect  Master,  especially,  as  he  himself  was 
now  on  the  point  of  leaving  the  world. 

This  solution  is  doubtless  partly  right,  but  it  does  not  seem 
to  remove  the  whole  difficulty,  as  it  is  plain  from  the  very  ac- 
count recorded  by  the  Evangelist,  that  the  question  had  actu- 
ally some  relation  to  himself;  and  therefore  we  must  remove 
the  difficulty  by  another  method.  In  order  to  which  it  must  be 
remembered  that  John  had  long  been  confined  in  prison,  that  he 
was  persuaded  it  was  necessary  for  him  to  preach  the  Gospel, 
and  prepare  men  to  receive  the  kingdom  of  the  Messiah ;  and 
for  that  reason,  from  the  very  time  of  his  imprisonment,  he 
earnestly  expected  the  Messiah  would  exert  his  power  to  procure 
his  release.  But  on  hearing  that  Jesus  had  chosen  twelve  illit- 
erate fishermen  to  preach  the  Gospel,  had  furnished  them  with 
miraculous  powers,  in  order  to  enable  them  to  perform  so  great 
a  work :  and  that  two  persons  of  no  consequence  were  raised 


LIFE    OF    JESUS    CHRIST.  139 

from  the  dead,  while  he  was  suffered  to  remain  in  prison,  he  be- 
gan to  think  himself  neglected,  and  his  services  disregarded 
He  therefore  sent  two  of  his  disciples  to  ask  him  this  question  : 
"  Art  thou  he  that  should  come :  or  look  we  for  another  ?"  Not 
that  he  entertained  any  doubt  of  his  being  the  true  Messiah,  in- 
tending nothing  more,  by  asking  the  question,  but  to  complain 
that  Jesus  had  not  acted  the  part  which  he  thought  the  Messiah 
should  have  acted :  and  that  this  was  really  the  case,  seems 
sufficiently  plain,  from  the  caution  added  by  our  blessed  Sa- 
viour himself.  "  And  blessed  is  he  whosoever  shall  not  be  offen- 
ded in  me :"  as  if  he  had  said,  When  you  have  informed  your 
master  of  what  you  have  seen  and  heard,  tell  him  that  he  would 
do  well  not  to  be  offended,  either  at  the  choice  of  the  apostles,  or 
that  no  miracle  had  been  wrought  for  his  release. 

From  this  circumstance  it  is  evident,  that  impatience  on  ac- 
count of  his  long  confinement,  was  the  true  reason  for  the  Bap- 
tist's sending  his  disciples  with  this  question  to  Jesus ;  and  that 
the  purport  of  the  answer  was,  to  teach  him  submission,  in  a  case 
that  was  plainly  above  the  reach  of  his  judgment. 

Lest  the  people,  from  this  conversation,  should  imbibe  any 
notion  prejudicial  to  the  character  of  the  Baptist,  our  blessed 
Saviour  thought  fit  to  place  it  in  a  proper  point  of  light.  He 
praised  his  invincible  courage  and  constancy,  which  was  not  to 
be  overcome,  or  "  like  a  reed  to  be  shaken  with  the  wind :"  his 
austere  and  mortified  life,  for  he  was  not  "  clothed  in  soft  rai- 
ment," like  those  who  wait  in  the  palaces  of  kings ;  adding, 
that  he  was  "  a  prophet,  nay  more  than  a  prophet.  For  this  is 
he  of  whom  it  was  written,  Behold,  I  send  my  messenger  be- 
fore thy  face,  which  shall  prepare  thy  way  before  thee."  But 
subjoined,  "  Notwithstanding,  he  that  is  the  least  in  the  kingdom 
of  heaven,  is  greater  than  he." 

The  propriety  of  this  remark  will  appear,  when  it  is  consider- 
ed that  though  the  Baptist  excelled  all  the  prophets  that  were 
before  him,  yet  the  least  inspired  person  in  the  kingdom  ot 
heaven,  the  least  apostle  or  preacher  of  the  Gospel,  was  greater 
than  he ;  because,  by  constantly  attending  on  Jesus,  they  were 
much  better  acquainted  with  his  character,  disposition,  and  doc- 
trine, than  the  Baptist,  who  had  only  seen  him  transiently ;  where- 
fore, in  respect  of  their  personal  knowledge  of  the  Messiah,  the 
apostles  greatly  excelled  the  Baptist.  They  were  also  employ- 
ed, not  in  making  preparation  for  the  Messiah's  kingdom,  but 
in  erecting  it ;  and  consequently  greater  than  the  Baptist  with 
regard  to  the  dignity  of  their  office.  Moreover,  by  having 
the  gift  of  miracles,  and  the  like,  conferred  on  them,  for  thai 
office,  they  were  far  superior  to  him  with  regard  to  illuini 
nation.  They  were  so  fully  possessed  by  the  spirit,  that  OL 
all  occasions  they  could  declare  the  will  of  God,  infallibly,  be- 


140  LIFE  OF  JESUS  CHRIST. 

in  a,  as  it  were,  living  oracles  ;  and  having  been  flie  subjects  of 
ancient  prophecies,  they  had  been  Jong  expected  by  the  people  of 
God. 

Having  thus  shown  the  greatness  of  the  Baptist's  character, 
and  whereii  he  was  surpassed  by  the  disciples,  our  blessed  Sa- 
viour took  occasion  from  thence  to  blame  the  perverseness  of 
the  age,  in  rejecting  both  his  own  and  the  Baptist's  testimony. 

It  seems  that  the  scribes  and  pharisees,  seeing  their  pretended 
mortifications  eclipsed  by  the  real  austerity  of  the  Baptist,  impru- 
dently affirmed  that  his  living  in  the  deserts,  his  shunning  the 
company  of  men,  the  coarseness  of  his  clothing,  the  abstemious- 
ness of  his  diet,  and  the  other  severities  he  practised,  were  the 
effects  of  his  being  possessed  of  an  apostate  spirit,  or  of  a  reli- 
gious melancholy.  "  For  John  came  neither  eating  nor  drink- 
ing, and  they  say  he  hath  a  devil."  Matt.  xi.  18. 

On  the  other  hand,  they  would  not  listen  to  the  heavenly 
doctrines  preached  by  Christ,  because  he  did  not  separate  him- 
self from  society  ;  attributing  his  free  manner  of  living  to  a  cer- 
tain looseness  of  disposition,  though  they  well  knew  that  he  ob- 
served the  strictest  temperance  himself,  and  never  encouraged 
the  vices  of  others,  either  by  dissimulation  or  example.  "  The 
Son  of  man  came  eating  and  drinking,  and  they  say,  Behold  a 
man  gluttonous,  and  a  wine-bibber,  a  friend  of  publicans  and  sin- 
ners ;  but  wisdom  is  justified  of  her  children."  Malt.  xi.  19. 

He  next  proceeded  to  upbraid  the  several  cities  where  his 
most  wonderful  works  had  been  performed.  For  though  they 
had  heard  him  preach  many  awakening  sermons,  and  seen  him 
perform  such  astonishing  miracles,  such  as  would  have  convert- 
ed Tyre,  Sidon,  and  Sodom,  cities  infamous  for  their  impiety, 
contempt  of  religion,  pride,  luxury,  and  debauchery ;  yet  so 
great  was  their  obstinacy,  that  they  persisted  in  their  wicked- 
ness, notwithstanding  all  he  had  done  to  convert  them  from  the 
evil  of  their  ways.  "  Wo  unto  thee  Chorazin !  wo  unto  thee 
Bethsaida !  for  if  the  mighty  works  which  were  done  in  you, 
had  been  done  in  Tyre  and  Sidon,  they  would  have  repented 
long  ago,  in  sackcloth  and  ashes.  But  I  say  unto  you,  it  shall 
be  more  tolerable  for  Tyre  and  Sidon,  at  the  day  of  judgment, 
than  for  you.  And  thou,  Capernaum,  which  art  exalted  unto 
heaven  shall  be  brought  down  to  hell ;  for  if  the  mighty  works 
which  have  been  done  in  thee,  had  been  done  in  Sodom,  it 
would  have  remained  unto  this  day.  But  1  say  unto  you,  it 
shall  be  more  tolerable  for  the  land  of  Sodom,  in  the  day  of 
judgment,  than  for  thee."  Matt.  xi.  21. 

Having  denounced  these  judgments  on  the  cities  which  had 
neglected  to  profit  by  his  mighty  works,  he  concluded  his  dis- 
course with  these  heavenly  words :  "  Come  unto  me,  all  ye  that 
Jabor  and  are  heavy  laden,  and  T  will  give  you  rest.  Take  my 


LIFE    OF   JESUS    CHRIST.  141 

yoke  upon  you,  and  learn  of  me ;  for  J  am  meek  and  lowly  in 
heart:  and  ye  shall  find  rest  unto  your  souls.  For  my  yoke  1.3 
easy ;  and  my  burden  is  light."  Matt.  xi.  28,  &c. 

This  affecting  invitation  must  engage  the  most  serious  atten- 
tion and  particular  regard  of  every  reader ;  if  the  greatness  GJ 
the  speaker,  the  importance  of  his  message,  or  the  affectionate 
manner  of  his  address,  have  any  weight,  have  any  force,  have 
any  power  to  affect  the  soul.  It.  is  Christ,  the  Almighty  Re- 
deemer, the  Son  of  the  Most  High ;  he  into  whose  hands,  as 
our  Mediator,  all  things  are  delivered  of  his  Father;  he  unto 
whom  all  power  in  heaven  and  earth  is  given ;  even  he  who 
shall  come  in  the  clouds  of  heaven  to  judge  all  the  inhabitants  of 
the  earth,  and  even  by  those  words  he  hath  himself  delivered :  it 
is  this  wonderful  person  who  speaks,  declaring  at  once  his  great 
willingness  to  receive,  and  his  own  supreme  power  to  give,  that 
rest  and  peace  to  the  soul  which  should  be  the  pursuit  of  every 
son  of  Adam,  and  is  the  gift  of  his  religion  only. 

And  that  nothing  may  prevent  our  accepting  this  benevolent 
offer,  he  invites,  with  the  most  affectionate  tenderness,  not  the 
great,  the  happy,  and  the  powerful,  nor  the  merry-hearted,  or 
the  sons  of  joy ;  but  "  all  that  labor,  and  are  heavy  laden," 
all  that  are  under  the  bondage  of  sin  and  sorrow ;  and  those 
he*  calls,  not  with  a  desire  to  expose  their  miseries,  to  punish 
their  offences,  or  to  display  his  own  glory ;  but  solely  with  a 
view  to  render  them  happy.  "  Come,"  says  he,  "  come  to  me, 
1  entreat  you  to  come,  I  will  give  you  rest ;"  I  myself  will  re- 
lieve and  release  you  from  your  heavy  burdens ;  come  to  me 
and  you  shall  find  perfect  rest  and  peace  to  your  souls.  "  Take 
my  yoke  upon  you,  for  it  is  easy ;  and  my  burden,  for  it  is 
light." 

Is  it  possible  that  creatures  of  a  day  like  us ;  can  it  be  possi- 
ble, "  that  mortals,  who  have  but  a  short  time  to  live,  and  are 
full  of  misery;  who  come  up  and  are  cut  down  like  a  flower; 
who  flee  as  it  were  like  a  shadow,  and  never  continue  in  one 
stay ;"  can  it  be  possible,  that  they  should  reject  and  disregard 
a  call  so  full  of  tove,  so  full  of  affection,  of  such  infinite  conse- 
quence, of  such  unspeakable  advantage  ?  Can  they  reject  the 
love  of  him  who  gave  them  rest,  took  their  burdens  upon  him- 
self; and  who,  after  all  his  sufferings,  desires  them  only  to  "come," 
to  exchange  their  own  oppressive  burdens  for  his  lightsome  yoke  ; 
to  abandon  their  sins  and  sorrows,  and  become  his  disciples  ;  to 
love  and  obey  him,  and  thence  to  be  happy  ?  Can  we  possibly 
despise  such  grace,  refuse  such  offers,  fly  from  such  rest,  thus 
freely  proposed  to  us,  and  prefer  the  heavy  yoke  of  sin,  and  the 
cruel  pangs  of  a  wounded  conscience? 

Having  concluded  this  public  address,  one  of  the  pharisees 
fnarned  Simon)  desired  he  would  u  eaf  with  him  :"  the  blessed 


M2  LIFE    OF    JESUS    CHRIST. 

Jesus  accepted  the  invitation,  and  accompanied  him  to  his  house, 
and  sat  down  to  meat. 

He  had  not  continued  long  at  the  table,  before  a  woman,  who 
had  lately  left  the  paths  of  vice  for  those  of  virtue,  placed  her- 
self behind  him,  and,  from  a  deep  conviction  of  her  former  crimes, 
and  the  obligations  she  owed  the  Saviour  of  mankind,  for  bring- 
ing her  to  a  sense  of  them,  shed  such  quantities  of  tears,  that 
they  trickled  down  to  his  feet,  which  according  to  the  custom  of 
the"  country  were  then  bare.  But  observing  that  her  tears  had 
wet  the  feet  of  her  beloved  instructor,  she  immediately  wiped 
them  with  the  hairs  of  her  head,  kissed  them  with  the  most  ar- 
dent affection,  and  anointed  them  with  precious  ointment  she  had 
brought  with  her  for  that  purpose. 

It  was  a  custom,  among  the  inhabitants  of  the  east,  to  pour 
fragrant  oils  on  the  heads  of  such  guests  as  they  intended  par- 
ticularly to  honor,  while  they  sat  at  meat ;  and  probably  the 
woman's  original  intention  was  to  anoint  Jesus  in  the  usual 
manner.  But  being  exceedingly  humbled  on  account  of  her 
former  crimes,  she  could  not  presume  to  take  that  freedom  with 
him,  and  therefore  poured  it  on  his  feet,  to  express  at  once  the 
greatness  of  her  love,  and  the  profoundness  of  hei  humility. 

The  pharisee,  who  had  attentively  observed  the  woman,  con- 
cluded from  thence,  that  our  Saviour  could  not  be  a  prophet. 
"  This  man,"  said  the  pharisee  to  himself,  "  if  he  were  a  prophet, 
would  have  known  who,  and  what  manner  of  woman  this  is,  that 
toucheth  him  :  for  she  is  a  sinner."  Luke  vii.  39. 

But  though  Simon  spoke  this  only  in  his  heart,  his  thoughts 
were  not  concealed  from  the  great  Redeemer  of  mankind,  who 
to  convince  him  that  he  was  a  prophet,  and  that  he  knew  not 
only  the  characters  of  men,  but  even  the  secret  thoughts  of 
their  hearts,  immediately  conversed  with  him  on  the  very  sub- 
ject he  had  been  revolving  in  his  mind.  He  did  not,  indeed, 
expose  him  before  the  company,  by  relating  what  he  had  said  in 
secret;  but  with  remarkable  delicacy  pointed  out  to  Simon 
alone,  the  unreasonableness  of  his  thought."  "  Simon,"  said 
the  blessed  Jesus,  "  I  have  something  to  say  to  thee.  There 
was  a  certain  creditor,  who  had  two  debtors  ;  the  one  owed  five 
hundred  pence,  and  the  other  fifty.  And  when  they  had  noth- 
ing to  pay  he  frankly  forgave  them  both.  Tell  me  therefore, 
which  of  them  will  love  him  most  1n  Simon  answered  and  said, 
I  suppose  that  he  to  whom  he  forgave  most.  And  he  said  unto 
him,  Thou  hast  rightly  judged.  And  then  immediately  he  ap- 
plied this  short  parable  to  the  subject  of  the  woman,  on  which 
the  pharisee  had  so  unjustly  reasoned  with  himself.  "  Simon," 
continued  our  Saviour,  "  seest  thou  this  woman  ?  I  entered  in- 
to thine  house,  thou  gavest  me  no  water  for  my  feet ;  but  she 
hath  washed  my  feet  with  tears,  and  wiped  them  with  the  hairs 


LIFE    OP   JESUS    CHRIST.  143 

of  her  head.     Thou  gavest  me  no  kiss :    but  this  woman,  since  ' 
the  time  I  came  in,  hath  not  ceased  to  kiss  my  feet.     My  head 
with  oil  thou  didst  not  anoint :    but  this  woman  hath  anointed 
my  feet  with  ointment."     Luke,  vii.  44,  &c. 

This  woman's  kind  services  were  in  no  danger  of  losing 
their  reward  from  the  blessed  Jesus,  who  possessed  the  softer 
and  finer  feelings  of  human  nature  in  their  utmost  perfection. 
Accordingly  he  added,  in  pursuance  to  the  kind  invitation  he 
had  before  made  to  weary  and  heavy  laden  sinners  ;  "  Where- 
fore, I  say  unto  thce,  her  sins,  which  are  many,  are  forgiven : 
for  she  loveth  much :  but  to  whom  little  is  forgiven,  the  same 
loveth  little."  Luke,  vii.  47. 

The  blessed  Jesus  having  thus  commended  the  conduct  of  the 
woman  to  the  company,  and  rebuked,  with  great  delicacy,  the 
unjust  suspicions  of  Simon,  turned  himself  to  the  woman,  and 
in  the  kindest  manner,  assured  her,  that  "  her  sins  were  forgiven." 
But  the  power  he  assumed,  in  forgiving  sins,  greatly  offended 
the  Jews,  who,  not  being  acquainted  with  his  divinity,  considered 
his  speech  as  derogatory  to  the  honor  of  the  Almighty.  Jesus, 
however,  contemned  their  malicious  murmurs,  and  repeated  his 
assurance,  telling  the  woman,  that  her  fakh  had  saved  her,  and 
bade  her  depart  in  peace. 

The  next  day  Jesus  travelled  from  Capernaum  to  different 
parts  of  Galilee,  going  "  through  every  village,  preaching  and 
shewing  the  glad  tidings  of  the  kingdom  of  God."  Luke  viii.  1. 
That  is,  he  declared  to  the  people  the  welcome  tidings  of  the 
Almighty's  being  willing  to  be  reconciled  to  the  children  of  men, 
on  condition  of  their  repentance,  and  embracing  the  Gospel  of 
the  grace  of  God. 

Leaving  Galilee,  he  repaired  to  Jerusalem,  to  keep  the  pass- 
over,  being  the  second  feast  of  that  kind  since  his  public  minis- 
try. In  this  journey  he  was  accompanied  by  certain  pious  wo- 
men, "  who  ministered  to  him  of  their  substance."  . 


LIFE    OF   JESUS    CHRIST. 


CHAPTER  XII. 

Miraculous  Cure  effected  at  the  pool  of  Bethesda. — Reproof  of 
the  superstition  of  the  Jews,  in  condemning  the  performance  of 
necessary  works  on  the  Sabbath  Day.— After  doing  many  acts 
of  mercy  and  wonder,  our  blessed  Lord  is  visited  by  his  Mother 
and  his  Brethren,  and  makes  a  spiritual  reflection  on  that 
incident. 

OUR  Lord  had  no  sooner  entered  the  ancient  city  of  Jeru- 
salem, so  long  famous  for  being  the  dwelling-place  of  the  Most 
Eligh,  than  he  repaired  to  the  public  bath,  or  pool,  called,  in  the 
Hebrew  tongue,  "  Bethesda,"  that  is,  "  the  House  of  Mercy," 
on  account  of  the  miracles  wrought  there,  by  the  salutary  effects 
of  the  water,  at  certain  seasons.  This  bath  was  surrounded  by 
five  porches,  or  cloistei  s,  in  which  those  who  frequented  the  place 
were  sheltered  both  from  the  heat  and  cold ;  and  were  particularly 
serviceable  to  the  diseased  and  infirm,  who  crowded  thither  to 
find  relief  in  their  afflictions. 

These  porches  were  now  filled  with  a  "  great  multitude  of 
impotent  folks,  of  blind,  halt,  withered,  waiting  for  the  moving 
of  the  water.  For  an  angel  went  down,  at  a  certain  season,  into 
the  pool,  and  troubled  the  water :  whosoever  then  first,  after  the 
troubling  of  the  water,  stepped  in,  was  made  whole  of  whatso- 
ever disease  he  had."  John,  v.  3,  4. 

Such  is  the  account  of  this  miraculous  pool,  given  us  by  St. 
John  the  Evangelist.  Many  controversies  have  arisen  concern- 
ing the  place,  the  time,  and  the  nature  of  the  pool ;  questions 
which  will  perhaps,  never  be  answered,  because  the  pool  of  Be- 
thesda is  not  mentioned  by  any  of  the  Jewish  historians. 

The  time*when  this  miraculous  effect  took  place  is  not  pre- 
cisely determined;  but  it  is  almost  universally  agreed,  that  it 
could  not  be  long  before  the  coming  of  our  Saviour ;  and  that 
the  miracle  was  intended  to  lead  us  to  the  Son  of  God.  For  the 
gift  of  prophecy  and  of  miracle  had  ceased  among  the  Jews 
for  above  four  hundred  years ;  and  therefore,  to  raise  in  them 
a  more  ardent  desire  for  the  coming  of  the  Messiah,  and  to  in- 
duce them  to  be  more  circumspect  in  observing  the  signs  of  his 
coming,  God  was  pleased  to  favor  them  with  this  remarkable 
sign  at  Bethesda.  And  as  the  descendants  of  Jacob,  in  the  last 
times,  were  not  only  very  obnoxious  to  the  irruptions  and  tyran- 
ny of  the  Gentiles,  but  had  wholly  lost  their  liberty;  so  God 
favored  them  with  this  eminent  token  of  his  favor,  this  wonder- 
ful pool,  that  they  might  not  despair  of  the  promises  made  by 
their  forefathers  being  fulfilled. 


LIFE    OF   JESUS    CHRIST.  145 

The  pool  was  situated  near  the  Gate  of  Victims,  which  were 
figures  of  the  propitiatory  sacrifice  of  Christ,  that  they  might 
be  convinced  that  God  had  a  regard  to  the  posterity  of  Abra- 
ham, and  the  worship  which  he  himself  had  established ;  and 
might  thus  support  themselves  with  the  pleasing  hope  of  the 
coming  of  the  Messiah,  the  great  angel  of  the  covenant  to 
his  temple. 

And  as  this  miracle  of  the  angel  descending  from  heaven  be- 
gan when  the  coming  of  the  Messiah  was  at  hand,  to  advise 
them  of  the  speedy  and  near  approach  of  that  promised  salva- 
tion; so  Christ  entered  these  porches,  which  were  situated  with- 
out the  temple,  and  performed  the  miracle  we  shall  presently 
relate,  to  vindicate  what  was  the  true  intent  of  this  gift  of  heal- 
ing, namely,  to  lead  men  to  himself,  "  the  fountain  opened  for 
sin  and  uncleanness  :"  and  the  waters  were  tioubled  only  at  this 
certain  season  of  the  passover,  or  at  other  stated  periods,  and 
one  only  healed  each  time  the  angel  descended,  to  show  them  at 
once  the  weakness  of  the  law,  and  the  great  difference  between 
that  and  the  gospel  dispensation ;  and  to  teach  them  not  to  rest 
satisfied  with  the  corporeal  benefit  only,  as  in  the  ministration  of 
the  angel,  but  to  reflect  attentively  on  the  promises  of  the  Mes- 
siah's approaching  advent.  , 

Having  made  these  necessary  remarks  relative  to  the  celebra- 
ted pool  of  Bethesda,  we  shall  now  return  to  the  blessed  Jesus, 
who  thought  proper  to  visit  the  porches  of  Bethesda,  now  crowded 
with  persons  laboring  under  various  diseases. 

Among  these  objects  of  pity,  was  one  who  had  labored  under 
his  infirmity  no  less  than  thirty-and-eight  years.  The  length 
and  greatness  of  this  man's  afflictions,  which  were  well  known 
to  the  Son  of  God,  were  sufficient  to  excite  his  tender  compas- 
sion, and  make  him  the  happy  object  to  demonstrate  that  his 
power  of  healing  was  infinitely  superior  to  the  sanative  virtue 
of  the  waters :  while  the  rest  were  suffered  to  remain  in  their 
affliction. 

Had  not  our  Lord,  at  this  time,  restored  any  of  them  to 
health,  he  would  have  acted  contrary  to  the  general  account 
which  the  Evangelists  give  of  his  goodness  on  other  occasions, 
namely,  "  that  he  healed  all  who  came  to  him."  For  such  dis- 
eased persons,  who  left  their  habitations  through  a  persuasion 
of  his  power  and  kindness,  were  proper  objects  of  his  mercy  ; 
whereas  the  sick  in  the  cloisters  of  Bethesda,  were  no  more  so, 
than  the  other  sick  throughout  the  whole  country,  whom  he  could 
have  cured  with  a  single  word  of  his  mouth,  had  he  been  pleased 
to  utter  it. 

Our  compassionate  Lord  now  approached  the  man  whom  he 
had  singled  out  as  the  person  on  whom  to  manifest  his  power: 
he  asked  him  whether  he  was  desirous  of  being  made  whole  ? 
10 


146  LIFE    OF   JESUS    CHRIST. 

A  question  which  must  induce  the  man  to  declare  publicly  his 
melancholy  case,  in  the  hearing  of  the  multitude,  and  consequently 
renaer  the  miiacle  more  conspicuous.  And  as  this  was  done  on 
the  sabbath-day,  our  blessed  Saviour  seems  to  have  wrought  it 
to  rouse  the  sons  of  Jacob  from  their  lethargy,  and  convince  the 
inhabitants  of  Jerusalem,  that  the  long-expected  Messiah  was 
now  come,  and  "  had  actually  visited  his  people." 

This  distressed  mortal  beholding  Jesus  with  a  sorrowful 
countenance,  and  understanding  that  he  meant,  his  being  healed 
by  the  sanative  virtues  of  the  waters,  answered,  in  a  plaintive 
accent,  "  Sir,  I  have  no  man,  when  the  water  is  troubled,  to 
put  me  into  the  pool :  but  while  I  am  coming,  another  steppeth 
down  before  me."  John,  v.  7.  But  the  compassionate  Redeemer 
of  mankind  soon  convinced  him  that  he  was  not  to  owe  his  cure 
to  the  salutary  nature  of  the  waters,  but  to  the  unbounded  power 
of  the  Son  of  God  ;  and  accordingly  said  to  him, "  Rise,  take  up 
thy  bed,  and  walk."  Nor  was  the  heavenly  mandate  any  sooner 
uttered,  than  the  impotent  man,  to  the  astonishment  of  the 
multitude, "  was  made  whole,  and  took  up  his  bed  and  walked." 
John,  v.  9. 

This  great  and  miraculous  cure  could  not  fail  of  having  a 
proper  effect  on  the  spectators  :  and  his  carrying  his  bed  on  the 
sabbath-day,  which  the  Jews  considered  as  a  profanation  of  that 
day  of  rest,  tended  greatly  to  spread  the  fame  of  the  miracle  over 
the  whole  city.  Nor  did  the  man  scruple  to  obey  the  commands 
of  his  kind  physician  :  he  well  knew  that  the  person  who  had  the 
power  of  working  such  miracles  must  be  a  great  prophet ;  and 
consequently,  that  his  injunction  could  not  be  sinful.  He,  there- 
fore, thought  that  he  gave  a  sufficient  answer  to  those  Jews,  who 
told  him  it  was  not  lawful  to  carry  his  bed  on  the  sabbath-day,  to 
say,  "  He  that  made  me  whole,  the  same  said  unto  me,  Take  up 
thy  bed,  and  walk."  John,  v.  11.  He  that  restored  my  strength 
in  an  instant,  and  removed,  with  a  single  word,  a  disease  that  had 
many  years  afflicted  me,  commanded  me,  at  the  same  time,  to 
take  up  my  bed  and  walk ;  and  surely  a  person  endued  with 
such  power  from  on  high,  would  not  have  ordered  me  to  do  any 
thing  but  what  is  truly  right. 

The  votaries  of  infidelity  should  remember,  that  this  signal 
miracle  was  performed  in  an  instant,  and  even  when  the  patient 
did  not  expect  any  such  favor,  nor  even  know  the  person  to  whom 
he  owed  it.  No  one,  therefore,  can  pretend  that  imagination  had 
any  share  in  performing  it.  In  short,  the  narrative  of  this  miracle 
of  mercy  sufficiently  proves,  that  the  person  who  did  it  was 
really  divine. 

Soon  after  this  miracle,  Jesus  met,  in  the  temple,  the  man  he 
had  healed  at  the  pool  of  Bethesda ;  and  took  the  opportunity 
of  reminding  him,  that  as  he  was  now  freed  from  an  infirmity 


LIFE  OF  JESUS  CHRIST.  147 

he  had  brought  on  himself  by  irregular  courses,  he  should  be 
careful  to  abstain  from  them  for  the  future,  lest  the  Almighty 
should  think  proper  to  afflict  him  in  a  more  terrible  manner. 
The  man,  overjoyed  at  having  found  the  divine  Physician  who 
had  relieved  him  from  his  melancholy  condition,  repaired  to  the 
scribes  and  pharisees,and  with  a  heart  overflowing  with  gratitude, 
innocently  told  them,  that  it  was  Jesus  who  had  performed  01; 
him  so  astonishing  a  cure :  being,  doubtlessly,  persuaded  that 
they  would  rejoice  at  beholding  so  great  a  prophet. 

But,  alas !  this  was  far  from  being  the  case :  the  rulers  of 
Israel,  instead  of  being  pleased  with  the  accounts  cf  his  many 
stupendous  works  of  mercy  and  kindness,  attacked  him  tumul- 
tuously  in  the  temple,  and  carried  him  before  the  Sanhedrim, 
probably  with  an  intention  to  take  away  his  life,  merely  because 
he  had  done  good  on  the  sabbath-day. 

Jesus,  however,  soon  vindicated,  by  irrefragable  arguments, 
the  propriety  of  his  works ;  observing  that  in  doing  works  of 
mercy  and  beneficence  on  the  sabbath-day,  he  only  imitated  his 
heavenly  Father,  the  God  of  Jacob,  whose  providence  was  con- 
tinually employed,  without  any  regard  to  times  or  seasons,  in 
doing  good  for  the  children  of  men.  And,  surely,  he  must  be 
more  than  blind,  who  cannot  discover  that  the  Almighty,  on  the 
fiabbath  as  well  as  on  other  days,  supports  the  whole  frame  ol 
ihe  universe ;  and,  by  the  invisible  operations  of  his  power, 
continues  the  motion  of  the  heavenly  bodies,  on  the  revolution 
of  which  the  vicissitudes  of  day  and  night,  of  summer  and  win- 
ter, so  necessary  to  the  production  of  the  fruit  of  the  earth, 
depend. 

But  Jewish  prejudice  could  not  be  overcome  by  argument, 
Nay,  the  very  observation  increased  their  malice,  as  he  claimed 
a  peculiar  relation  to  God  ;  and  by  asserting  that  he  acted  like 
him,  insinuated  that  he  was  equal  to  the  Almighty  himself. 

The  Saviour  of  the  world  did  not  deny  this  conclusion ; 
showed  that  he  acted  agreeably  to  the  will  of  God,  and  was 
equal  with  him  in  power,  doing  whatsoever  he  saw  done  by  his 
Fainer :  a  convincing  proof  of  his  Father's  love  for  him.  "  Ve- 
rily, verily,  I  say  unto  you,  the  Son  can  do  nothing  of  himself 
but  what  he  seeth  the  Father  do ;  for  what  things  soever  he 
doeth,  these  also  doeth  the  Son  likewise.  For  the  Fathei 
loveth  the  Son,  and  sheweth  him  all  things  that  himself  doeth : 
and  he  will  shew  him  greater  works  than  these,  that  ye  may 
marvel."  Johnv.  19,  20. 

The  blessed  Jesus  added,  that  he  had  not  only  power  to 
heal  the  sick,  but  even  to  raise  the  dead :  and  that  his  Father 
had  constituted  him  the  universal  Judge  of  the  world:  and, 
therefore,  those  who  refused  to  honor  him,  refused  to  honor  the 


148  LIFE    OF   JESUS   CHRIST. 

Father.  But,  whoever  believed  on  him  should  inherit  eternal 
liie. 

And  that  they  might  not  doubt  of  the  truth  of  his  mission,  but 
that  he  was  actually  invested  with  the  power  of  raising  the  dead, 
he  desired  them  to  remember  the  undoubted  instances  he  had 
already  given  of  it,  in  restoring  the  daughter  of  Jairus,  and  the 
widow's  son,  of  Nain,  to  life  :  and,  consequently,  that  he  could, 
on  any  future  occasion,  exert  the  same  power  :  "  Verily,  verily, 
i  say  unto  you,  The  hour  is  coming,  and  now  is,  when  the  dead 
shall  hear  the  voice  of  the  Son  of  God :  and  they  that  hear  shall 
live.  For  as  the  Father  hath  life  in  himself,  so  hath  he  given  to 
the  Son  to  have  life  in  himself;  and  hath  given  him  authority  to 
execute  judgment  also,  because  he  is  the  Son  of  man."  John, 
v.  25,  &c. 

The  blessed  Jesus  added  to  this,  Be  not  surprised  at  the 
power  of  raising  a  few  individuals  from  the  dead,  and  the  au- 
thority of  inflicting  punishment  on  a  number  of  the  human  race ; 
I  have  a  far  greater  power  committed  to  me,  even  that  of  rais- 
ing all  the  sons  of  Adam,  at  the  last  day,  and  of  judging  and 
rewarding  every  one  of  them  according  to  his  works.  "  Mar- 
vel not  at  this ;  for  the  hour  is  coming,  in  the  which  all  that 
are  in  the  graves,  shall  hear  his  voice,  and  shall  come  forth ; 
they  that  have  done  good  unto  the  resurrection  of  life ;  and  they 
that  have  done  evil  unto  the  resurrection  of  damnation."  John, 
v.  28,  29. 

The  great  day  of  tribulation  will  distinguish  between  the  good 
and  the  evil ;  for  the  tremendous  Judge  has  been  privy  to  all 
the  actions  of  the  sons  of  men,  from  the  beginning  to  the  end  of 
time ;  nor  has  he  any  interest  to  pursue,  or  any  inclination  to 
satisfy,  different  from  those  of  his  heavenly  Father.  "  And  my 
judgment  is  just ;  because  I  seek  not  mine  own  will,  but  the  will 
of  the  Father,  which  hath  sent  me."  John,  v.  30. 

Nothing  could  more  evince  the  character  of  our  Lord,  than 
these  assertions  ;  though  he  did  not  require  his  hearers  to  be- 
lieve them  merely  on  his  own  testimony  ;  he  appealed  to  that 
of  John,  who  was  a  burning  and  a  shining  light,  and  in  whom 
for  a  time,  they  greatly  rejoiced,  because  the  prophetic  spirit, 
which  had  so  long  ceased  in  Israel,  was  revived  in  that  holy 
man.  Nay,  he  appealed  to  a  much  greater  testimony  than  that 
of  John,  even  that  of  the  God  of  Jacob  himself,  who  was  con- 
tinually bearing  witness  to  the  truth  of  his  mission,  by  the  many 
miracles  he  empowered  him  to  perform  ;  and  who,  at  his  bap- 
tism, had,  with  an  audible  sound  from  the  courts  of  heaven,  de- 
clared him  to  be  his  beloved  Son  ;  a  sound  which  multitudes  of 
people  had  heard,  and  probably  even  some  of  those  to  whom  he 
was  now  speaking. 


LIFE    OF    JESUS    CHRIST.  149 

The  Jews  had  long  expected  the  Messiah :  but  they  had  ex- 
pected him  to  appear  as  a  temporal  prince,  who  would  not  only 
restore  the  former  lustre  of  the  throne  of  David,  but  infinitely 
augment  it,  and  even  place  it  over  all  the  kingdoms  of  the  earth. 
And  hence  they  were  unwilling  to  acknowledge  Jesus  for  their 
Messiah,  notwithstanding  the  proofs  of  his  mission  were  so  un- 
deniable, because  they  must,  in  so  doing,  have  abandoned  all 
their  grand  ideas  of  a  temporal  kingdom.  Our  blessed  Saviour, 
therefore,  desired  them  to  consult  their  own  Scriptures,  particu- 
larly, the  writings  of  the  prophets,  where  they  would  find  the 
character  of  the  Messiah  displayed :  and  be  fully  convinced  they 
were  all  fulfilled  in  his  person. 

He  also  gave  them  to  understand,  that  the  proofs  of  his  mis- 
sion were  as  full  and  clear  as  possible,  being  supported  by  the 
actions  of  his  life,  which  in  all  things  agreed  with  his  doc- 
trine :  for  he  never  sought  the  applause  of  men,  or  assumed 
secular  power,  but  was  always  innocent  and  humble,  though 
he  well  knew  that  these  virtues  made  him  appear  little  in  the 
eyes  of  those  who  had  no  idea  of  a  spiritual  kingdom,  but  ex- 
pected the  Messiah  would  appear  in  all  the  pomp  of  secular  au- 
thority. 

In  short,  the  fatal  infidelity  of  the  Jews  was  principally  owing 
lo  their  pride.  They  had  long  filled  the  minds  of  the  people 
with  grand  ideas  of  the  rlory  and  power  of  the  Messiah's  king- 
dom :  they  had  represented  him  as  a  potent  prince,  who  was  to 
appear  at  once,  adorned  with  all  the  ensigns  of  power;  and  there- 
fore to  have  ascribed  that  august  character  to  a  mere  teacher  of 
righteousness,  destitute  even  of  the  ordinary  advantages  of  birth, 
fortune,  and  erudition,  would  have  been  so  plain  a  confession  of 
their  ignorance  of  the  Scriptures,  as  must  have  exposed  them  to 
the  ridicule  and  contempt  of  the  whole  people. 

Our  blessed  Saviour  added,  that  he  himself  should  not  only  be 
their  own  accuser  to  the  God  of  Jacob,  for  their  infidelity ;  but 
Moses,  their  great  legislator,  in  whom  they  trusted,  would  join 
in  that  unwelcome  office  ;  for,  by  denying  him  to  be  the  Messiah, 
they  denied  the  writings  of  that  prophet,  "  For  had  ye,"  udded 
he,  "  believed  Moses,  ye  would  have  believed  me  ;  for  he  wrote 
of  me  :  but  if  ye  believe  not  his  writings,  how  shall  ye  believe 
my  words  ?"  John,  v.  46,  47. 

Thus  did  the  blessed  Jesus  assert  himself  to  be  the  Son  of  God, 
the  gieat  Judge  of  the  whole  earth,  and  the  Messiah  promised 
by  the  prophets :  and  at  the  same  time  gave  them  such  convin- 
cing proofs  of  his  being  sent  from  God,  that  nothing  could  be 
said  against  them. 

Convincing  as  these  proofs  wore,  yet  it  did  not  in  the  least 
abate  the  malice  of  the  scribes  and  pharisees;  for  the  very  next 
nabbath.  upon  his  disciples  plucking  a  few  ears  of  corn  as  the) 


150  LIFE  OF  JESUS  CHRIST. 

passed  through  the  fields,  and  eating  the  gram  after  rubbing  it 
out  in  their  hands,  they  again  exclaimed  .against  this  violation 
of  the  sabbath.  But  our  blessed  Saviour  soon  convinced  them 
of  their  error,  by  showing,  both  from  the  example  of  David, 
and  the  constant  practice  of  their  own  priests,  who  never  omitted 
the  necessary  works  of  the  temple  on  the  sabbath-day,  that 
works  of  necessity  were  often  permitted,  even  though  they  broke 
a  ritual  command  ;  that  acts  of  mercy  were  the  most  acceptable 
services  to  God,  of  any  whatever ;  that  it  was  inverting  the 
order  of  things,  to  suppose  that  "  man  was  made  for  the  sab- 
bath, and  not  the  sabbath  for  the  benefit  of  man."  Adding,  that 
if  the  service  of  the  temple  should  be  said  to  claim  a  particular 
dispensation  from  the  law  of  the  sabbath,  he  and  his  disciples, 
whose  business  of  promoting  the  salvation  of  mankind  was  01 
equal  importance,  might  justly  claim  the  same  exemption ;  as 
they  were  carrying  on  a  much  nobler  work,  than  the  priest  who 
attended  on  the  service  of  the  temple.  Thus  did  our  blessed 
Saviour  prove,  that  works  of  mercy  should  not  be  left  undone, 
though  attended  with  the  violation  of  some  of  the  most  sacred 
institutions  of  the  ceremonial  law. 

Soon  after  this  dispute  with  the  scribes  and  pharisees,  our 
blessed  Saviour  entered  one  of  the  synagogues  of  Jerusalem,  on 
the  sabbath-day,  and  found  there  a  man  whose  right  hand  was 
withered. 

The  pharisees,  who  observed  the  compassionate  Jesus  advance 
towards  the  man,  did  not  doubt  but  he  would  heal  him  :  and  there- 
fore watched  him  attentively,  that  they  might  have  something  to 
accuse  him  of  to  the  people.  Their  hypocrisy  had  arrived  to 
that  monstrous  pitch,  that  they  determined  to  injure  his  reputa 
tion,  by  representing  him  as  a  sabbath-breaker,  if  he  dared  to 
heal  the  man,  while  they  themselves  were  profaning  it  by  an 
action  which  would  have  polluted  any  day  ;  namely,  of  seeking 
an  opportunity  of  destroying  a  person  who  had  never  injured 
them,  but  done  many  good  actions  for  the  sons  of  Jacob,  and 
was  continually  laboring  for  their  eternal  welfare. 

The  Saviour  of  the  world  was  not  unapprized  of  these  mali- 
cious intentions.  He  knew  their  designs,  and  defied  their  impo- 
tent power,  by  informing  them  of  the  benevolent  action  he  de- 
signed, though  he  well  knew  they  would  exert  every  art  they 
were  masters  of,  in  order  to  put  him  to  death. 

Therefore,  when  our  Saviour  ordered  the  man  to  show  him- 
self to  the  whole  congregation,  in  order  to  excite  their  pity, 
these  hypocritical  teachers  declared,  in  the  strongest  terms,  the 
unlawfulness  of  his  performing  even  such  beneficent  actions, 
on  the  sabbath :  "  Is  it  lawful  to  heal  on  the  sabbath-day  ?" 
They  did  not,  however,  ask  this  question  with  an  intention  to 
hinder  him  from  performing  the  miracle  No,  they  had  a  very 


LIFE    OF   JESUS    CHRIST.  151 

different  intention  than  that  of  accusing  him.  For  they  hoped 
he  would  have  declared  openly  that  such  actions  were  lawful ; 
or,  at  least,  make  no  reply  to  their  demands,  which  they  would 
have  construed  into  an  acknowledgment  of  what  they  asserted. 

Nor  did  our  Lord  fail  to  expose  their  malice  and  superstition ; 
and  accordingly  asked  them,  "  Is  it  lawful,  on  the  Sabbath-day, 
to  do  good  or  to  do  evil  ?  to  save  life,  or  to  destroy  it  ?" 
Luke,  vi.  9.  Is  it  not  more  lawful  for  me,  on  the  Sabbath-day, 
to  save  men's  lives,  than  for  you  to  seek  my  death,  without  the 
least  provocation  ?  This  severe  rebuke  would  admit  of  no 
answer,  and  therefore  they  held  their  peace,  pretending  not  to 
understand  his  meaning.  He  therefore  made  use  of  an  argu- 
ment, which  stupidity  itself  could  not  fail  of  understanding,  and 
which  all  the  art  of  these  hypocritical  sophists  were  unable  to 
answer.  "  What  man,"  said  the  blessed  Jesus,  "  shall  there  be 
among  you,  that  shall  have  one  sheep,  and  if  it  fall  into  a  pit 
on  the  sabbath-day,  will  he  not  lay  hold  on  it  and  lift  it  out? 
How  much  then  is  a  man  better  than  a  sheep  ?  Wherefore  it  is 
lawful  to  do  well  on  the  sabbath-day."  Matt.  xii.  11,  12. 

The  former  question  they  pretended  not  to  understand,  and 
therefore  held  their  peace  ;  but  this  argument  effectually  silen- 
ced them,  though  they  were  determined  not  to  be  convinced. 
This  unconquerable  obstinacy  grieved  the  spirit  of  the  meek, 
the  benevolent  Jesus,  who  beheld  them  "  with  anger,"  that,  if 
possible,  an  impression  might  be  made,  either  on  them,  or  the 
spectators. 

But  at  the  same  time  that  he  testified  his  displeasure  to- 
wards the  pharisees,  he  uttered  words  of  comfort  to  the  lame 
man,  bidding  him  stretch  forth  his  hand :  and  he  no  sooner 
obeyed  the  divine  command,  "  than  it  was  restored  whole  as  the 
other." 

This  astonishing  work,  performed  in  the  midst  of  a  congre- 
gation, many  of  whom,  doubtless,  knew  the  man  while  he  labor- 
ed under  this  infirmity,  and  in  presence  of  his  most  inveterate 
enemies,  must  certainly  have  had  a  great  effect  on  the  minds  ol 
the  people,  especially  as  they  saw  it  had  effectually  silenced  the 
pharisees,  who  had  nothing  to  offer,  either  against  the  miracle 
itself,  or  the  reasonings  and  power  of  him  who  had  perform- 
ed it. 

But  though  these  whited  sepulchres,  as  our  blessed  Saviour 
justly  termed  them,  were  silenced  by  his  arguments,  and  aston- 
ished at  his  miracles,  yet  they  were  so  far  from  abandoning 
their  malicious  intentions,  that  they  joined  their  inveterate  ene- 
mies, the  Herodians  or  Sadducees,  in  order  to  consult  how 
they  might  destroy  him  :  well  knowing,  that  if  he  continued  his 
preaching,  and  working  of  miracles,  the  people  would  wholly 
follow  him,  and  their  own  power  soon  become  contemptible. 


152  LIFE    OF    JESUS    CHRIST. 

Jesus,  however,  thought  proper  to  prevent  their  malicious  de- 
signs, by  retiring  into  Galilee,  and  there  pursuing  his  benevolent 
purposes. 

This  letreat  could  not,  however,  conceal  him  from  the  mul- 
titude, who  flocked  to  him  from  all  quarters,  bringing  with  them 
the  sick  and  maimed,  who  were  all  healed  and  sent  away  in 
peace. 

Some  of  his  disciples,  however,  who  still  entertained  the  pop- 
ular opinion,  that  the  Messiah  would  establish  his  kingdom  by 
force,  and  bear  down  all  opposition,  were  extremely  mortified  to 
find  their  master  retreat  from  so  weak  an  enemy.  But  had 
they  read  with  attention  the  prophecy  of  Isaiah,  they  would 
have  known  that  this  weakness  was  one  part  of  the  Messiah's 
character.  "  Behold  my  Servant,  whom  I  have  chosen ;  my 
Beloved,  in  whom  my  soul  is  well  pleased :  I  will  put  my  Spirit 
upon  him,  and  he  shall  shew  judgment  to  the  Gentiles.  He 
shall  not  strive  nor  cry  ;  neither  shall  any  man  hear  his  voice 
in  the  streets.  A  brui«ed  reed  shall  he  not  break,  and  smoking 
flax  shall  he  not  quench,  till  he  send  forth  judgment  unto  vic- 
tory. And  in  his  name  shall  the  Gentiles  trust."  Matt.  xii. 
18,  &c. 

Though  there  are  several  small  variations  between  this  pro- 
phecy, as  quoted  by  St.  Matthew,  and  the  original,  in  the  book 
of  Isaiah ;  yet  the  sense  in  both  places  is  the  same.  And  we 
cannot  help  observing,  that  there  is  in  this  prophecy  an  evident 
difference  between  the  publication  of  the  Jewish  religion,  by 
Moses,  and  the  Christian  religion,  by  Christ.  The  doctrine  of 
salvation,  as  taught  by  Moses,  extended  only  to  the  single 
nation  of  the  Jews ;  whereas  that  published  by  the  Messiah 
extended  to  every  nation  and  people  under  heaven.  Accord- 
ingly our  blessed  Saviour,  by  retiring  into  Galilee,  fulfilled  the 
first  part  of  this  famous  prophecy  :  "  He  shall  shew  judgment  to 
the  Gentiles  ;"  for  the  Evangelist  tells  us,  great  multitudes  came 
to  him  from  beyond  Jordan,  and  from  Syria,  about  Tyre  and 
Sidon. 

Being  now  returned  into  Galilee,  there  was  brought  unto  him 
a  blind  and  dumb  man,  possessed  with  a  devil ;  but  Jesus,  with 
a  single  word,  cast  out  the  evil  spirit,  and  restored  the  noble 
faculties  of  sight  and  speech.  A  miracle  so  surprising  could  not 
fail  of  astonishing  the  numerous  spectators,  who  now  seemed  con- 
vinced that  the  person  endued  with  such  remarkable  power,  could 
be  no  other  than  the  Messiah. 

The  pharisees,  who  were  come  thither  from  Jerusalem,  filled 
with  malice  at  seeing  him  perform  so  many  miracles,  impiously 
asserted,  contrary  to  the  conviction  of  their  own  minds,  that 
they  were  wrought  by  the  power  of  Beelzebub,  the  prince  of  the 
devils. 


LIFE  OF  JESUS  CHRIST.  153 

So  blasphemous  a  declaration  could  not  be  supposed  to  escape 
a  censure  from  the  Son  of  God,  who  addressing  himself  both 
to  them  and  the  people,  demonstrated  the  absurdity  of  the  ca- 
'umny,  by  an  argument  drawn  from  the  common  affairs  of  Hie. 
"  Every  kingdom,"  said  the  blessed  Jesus,  "  divided  against 
itself,  is  brought  to  desolation :  and  every  city  or  house  divided 
against  itself  shall  not  stand.  And  if  Satan  cast  out  Satan,  he 
is  divided  against  himself,  how  then  shall  his  kingdom  stand  ?" 
Your  calumny  is  malicious  and  absurd ;  it  is  malicious,  because 
your  own  consciences  are  convinced  of  its  falsehood  ;  and  it  is 
absurd,  because  Satan  cannot  assist  me  in  preaching  the  king- 
dom of  God,  and  destroying  all  the  works  of  darkness,  unless 
he  be  divided  against  himself,  and  destroy  all  the  works  of  his 
own  kingdom.  Adding,  "  And  if  I  by  Beelzebub  cast  out  dev- 
ils, by  whom  do  your  children  cast  them  out?  therefore  they 
shall  be  your  judges.  But  if  I  cast  out  devils  by  the  Spirit  of 
God,  then  the  kingdom  of  G«d  is  come  unto  you."  Ye  did  not 
impute  the  miracles  of  your  prophets  to  Beelzebub,  but  received 
them,  on  the  evidence  of  their  miracles,  as  the  messengers  of 
God.  But  ye  reject  me,  who  work  greater  and  more  numerous 
miracles  than  they,  and  impute  them  to  the  power  of  evil  spirits. 
Is  this  conduct  reconcileable  ?  These  prophets,  therefore,  shall 
be  your  judges,  they  shall  condemn  you.  But  as  it  is  true, 
that  I  cast  out  devils  by  the  assistance  of  the  Almighty,  it  fol- 
lows that  the  kingdom  of  God,  so  long  expected,  is  going  to  be 
established. 

But  this  blasphemy,  however  great,  may  be  forgiven  you, 
because  stronger  and  more  evident  proofs  of  my  mission  may 
convince  you  of  your  sins,  and  induce  you  to  embrace  the  offers 
of  eternal  life.  And  the  time  is  coming,  when  the  Son  of  Man 
shall  be  raised  from  the  dead,  by  the  power  of  the  Holy  Ghost, 
the  gifts  of  miracles  showered  on  almost  all  believers,  and  the 
nature  of  the  Messiah's  kingdom  more  fully  explained,  in  order 
to  remove  the  foundation  of  your  prejudice,  the  expectation  of 
a  temporal  prince.  But  if  you  then  shut  your  eyes,  and  speak 
rsvil  against  the  Holy  Ghost,  by  affirming  that  his  gifts  and 
miracles  proceed  from  the  prince  of  darkness,  it  shall  never  be 
forgiven  you :  because  it  is  a  sin  you  cannot  possibly  repent  of, 
as  no  greater  means  of  conviction  will  be  offered  ;  but  you  shall 
be  punished  for  it,  both  in  this  world,  and  in  that  which  is  to 
come.  "  Wherefore  I  say  unto  you,  all  manner  of  sin  and 
blasphemy  shall  be  forgiven  unto  men;  but  the  blasphemy 
against  the  Holy  Ghost  shall  not  be  forgiven  unto  men.  And 
whosoever  speaketh  a  word  against  the  Son  of  Man,  it  shall  be 
forgiven  him :  but  whosoever  speaketh  against  the  Holy  Ghost, 
it  shall  not  be  forgiven  him,  neither  in  this  world,  neither  in  the 
world  to  come."  Matt.  xii.  3J  32. 


154  LIFE  OF  JESUS  CHRIST. 

This  solemn  sentence,  on  the  sin  against  the  Holy  Ghost, 
was  probably  now  pronounced  by  our  Saviour  to  awaken  the 
consciences  of  the  pharisees,  by  a  sense  of  their  danger,  if  they 
continued  in  such  detestable  calumnies,  when  their  own  hearts 
sufficiently  told  them,  that  they  flowed  entirely  from  malice  and 
resentment. 

But  all  his  reasonings  and  threatenings  had  no  effect  on  this 
perverse  set  of  mortals,  who  sarcastically  answered,  "  Master, 
we  would  see  a  sign  from  thee."  Strange  stupidity !  had  not 
he,  a  short  time  before,  cast  out  a  devil,  and  restored  the  facul- 
ties of  sight  and  speech  to  the  blind  and  dumb  ?  cleansed  lepers, 
raised  the  dead,  and  even  rebuked  the  winds  and  waves  ?  Were 
not  these  signs  sufficient  to  convince  the  most  bigoted  mortal  ? 
What  therefore  could  these  stubborn  doctors  of  the  law  require  ? 
Well  might  the  great  Saviour  of  the  world  call  them  "  a  wicked 
and  adulterous  generation ;"  for  surely  they  could  boast  of  no 
part  of  the  faith  and  piety  of  Abraham,  their  great  progenitor 
Persons  of  such  incorrigible  inclinations  certainly  merited  nc 
indulgence ;  and,  accordingly,  Jesus  told  them  they  should  have 
no  other  sign  given  them,  but  what  they  every  day  beheld, 
the  sign  of  the  prophet  Jonas,  who  by  living  three  days  and 
three  nights  in  the  belly  of  the  whale,  was  a  type  of  the  Son  of 
God,  who  should  continue  three  days  and  three  nights  in  the 
chambers  of  the  tomb.'  Adding,  that  the  Ninevites  repented 
at  the  preaching  of  the  prophet  Jonas ;  and  the  queen  of  the 
South  undertook  a  long  journey  to  Jerusalem,  to  hear  the  wis- 
dom of  Solomon  ;  but  they  refused  to  attend  to  the  doctrines  of 
an  infinitely  greater  prophet  than  Jonas,  or  listen  to  one  much 
wiser  than  Solomon.  Concluding  his  discourse  with  a  very  ap- 
posite parable,  tending  to  show  the  great  danger  of  resisting 
conviction,  and  breaking  through  resolutions,  as  such  actions 
tended  entirely  to  render  men  more  obdurate  and  abandoned 
than  before. 

During  this  dispute  with  the  pharisees,  Jesus  was  informed 
that  his  mother  and  brethren,  or  kinsmen,  were  without,  desir- 
ing to  speak  to  him :  upon  which  the  blessed  Jesus  stretched 
out  his  hands  towards  his  disciples,  and  said,  "Behold  my 
mother  and  my  brethren  !  For  whosoever  shall  do  the  will  of 
my  Father,  which  is  in  heaven,  the  same  is  my  brother,  and 
sister,  and  mother."  Matt.  xii.  49,  50.  This 'glorious  truth 
should  be  stamped  on  the  minds  of  all  believers,  as  it  shows  thai 
every  one,  of  what  nation  or  kindred  soever,  who  is  brought 
into  subjection  to  the  will  of  God,  is  allied  to  the  blessed  Jesus, 
and  entitled  to  th6  salvation  of  God. 


LIFE  OF  JESUS  CHRIST  155 


CHAPTER  XIII. 

Our  Lord  delivers  many  remarkable  parables,  and  explains  se- 
veral of  them. — Returns  to  Nazareth,  and  commissions  the 
Twelve  Apostles,  whom  he  had  before  selected  as  his  constant 
attendants  and  followers,  to  disperse  and  preach  the  Gospel  oj 
the  kingdom  of  God,  in  divers  places. — Circumstances  of  the 
death  of  John  the  Baptist. 

THE  miraculous  power  of  our  blessed  Lord,  both  in  perform- 
ing the  most  astonishing  acts,  and  confuting  the  most  learned  of 
the  pharisaical  tribe,  who  endeavored  to  oppose  his  mission  and 
doctrine,  brought  together  so  great  a  multitude,  that  he  repaired 
to  the  sea-side  ;  and  for  the  better  instructing  the  people,  entered 
into  a  ship,  and  the  whole  multitude  stood  on  the  shore.  Being 
thus  conveniently  seated,  he  delivered  many  precepts  of  the  ut- 
most importance,  beginning  with  the  parable  of  the  sower,  who 
cast  his  seed  on  different  kinds  of  soil,  the  products  of  which 
were  answerable  to  the  nature  of  the  ground,  some  yielding  a 
large  increase,  others  nothing  at  all.  By  this  striking  similitude, 
the  blessed  Jesus  represented  the  different  kinds  of  hearers,  and 
the  different  manner  in  which  they  are  affected  by  the  precepts 
of  religion.  Some  wholly  suppress  the  doctrines  delivered,  in 
others  they  produce  the  fruits  of  righteousness,  in  proportion  to 
the  goodness  of  their  hearts.  And  surely  a  more  proper  para- 
ble could  not  have  been  delivered,  when  such  multitudes  came 
to  hear  his  discourses,  and  so  few  practised  the  precepts,  or  pro 
fited  by  the  heavenly  doctrines  they  contained. 

To  vindicate  the  propriety  of  our  Saviour's  conduct,  it  may 
not  be  amiss  here  to  observe,  that  parables  were  very  familiar 
to  the  oriental  nations,  particularly  those  of  Palestine,  as  we 
learn  from  the  concurrent  testimony  of  all  the  eastern  writers  ; 
and  it  was  the  general  method,  both  of  the  old  prophets,  John 
the  Baptist,  and  our  blessed  Saviour  himself,  to  allude  to  things 
present,  and  such  as  immediately  offered  themselves.  Our  Sa- 
viour also,  by  using  this  manner  of  teaching,  fulfilled  the  prophe- 
cies concerning  the  Messiah,  relating  to  his  method  of  instruc- 
tion ;  it  being  foretold,  "  that  he  should  open  his  mouth  in 
parables  ;  and  utter  things  which  had  been  kept  secret  from  the 
foundation  of  the  world."  It  is  therefore  no  wonder  that  the 
mysteries  and  secrets  of  the  kingdom  of  heaven  are  generally 
the  subject  of  our  Saviour's  parables ;  his  grand  and  fundamen- 
tal doctrines  being  delivered  in  clear,  plain,  and  express  terms, 
but  sometimes  heightened  and  enlivened  by  the  addition  of 
beautiful  parables.  Similitudes  of  this  kind  are,  indeed,  the 


156  LIFE  OF  JESUS  CHRIST. 

most  simple  method  of  teaching,  and  best  accommodated  to  the 
apprehension  of  the  vulgar  and  unlearned,  and  very  easy  to  be 
remembered,  understood,  and  applied.  At  the  same  time,  they 
are  the  finest  veil  for  mysteries,  and  the  best  means  of  convict- 
ing the  proud  and  obstinate,  as  well  as  concealing  from  them 
those  truths  which  their  perverseness  and  infidelity  have  rendered 
them  unworthy  of  having  more  clearly  displayed. 

But  to  return.  The  parable  being  finished,  his  disciples 
asked  why  he  taught  the  people  in  parables  ?  to  which  he  an- 
swered, "  Because  it  is  given  unto  you  to  know  the  mysteries  of 
the  kingdom  of  heaven,  but  to  them  it  is  not  given.  For  who- 
soever hath,  to  him  shall  be  given,  and  he  shall  have  more  abun- 
dance :  but  whosoever  hath  not,  from  him  shall  be  taken  away 
even  that  he  hath.  Therefore  speak  I  to  them  in  parables  ;  be- 
cause they  seeing,  see  not ;  and  hearing,  they  hear  not,  neither 
do  they  understand."  Matt.  xiii.  11,  &c.  As  if  he  had  said, 
You,  my  beloved  disciples,  who  are  of  a  humble,  docile  temper, 
and  are  willing  to  use  means,  and  resort  to  me  for  instruction, 
and  the  explanation  of  the  truths  I  deliver ;  to  you  it  shall  be  no 
disadvantage,  that  they  are  clothed  in  parables.  Besides,  my 
discourses  are  plain  and  intelligible  to  all  unprejudiced  minds : 
tiuth  will  shine  through  the  veil  in  which  it  is  arrayed,  and  the 
shadow  will  guide  you  to  the  substance.  But  these  proud,  these 
self-conceited  pharisees,  who  are  so  blinded  by  their  own  pre- 
judices, that  they  will  neither  hear  nor  understand  a  thing  plainly 
delivered  ;  to  them  I  preach  in  parables,  and  hide  the  great  truths 
of  the  Gospel,  under  such  metaphorical  robes  as  will  for  ever 
conceal  them  from  persons  of  their  temper.  They  have,  there- 
fore, brought  upon  themselves  this  blindness,  that  in  seeing  they 
see  not,  and  this  wilful  deafness,  that  in  hearing  they  hear  not, 
neither  do  they  understand. 

The  blessed  Jesus  added,  that  there  was  no  reason  for  their 
being  surprised  at  what  he  had  told  them,  as  it  had  long  before 
been  predicted  by  the  prophet  Isaiah.  "By  hearing  ye  shall 
hear,  and  shall  not  understand ;  and  seeing,  ye  shall  see,  and 
shall  not  perceive.  For  this  people's  heart  is  waxed  gross,  and 
their  ears  are  dull  of  hearing,  and  their  eyes  have  they  closed  ; 
lest  at  any  time  they  should  see  with  their  eyes,  and  hear  with 
their  ears,  and  should  understand  with  their  heart,  and  should 
be  converted,  and  I  should  heal  them."  Matt.  xiii.  14,  15. 
There  is  some  variation  in  the  words,  as  quoted  by  the  Evan- 
gelist, and  those  found  in  Isaiah,  but  the  import  of  both  is  the 
same,  and  may  be  paraphrased  in  the  following  manner  :  "  The 
sons  of  Jacob,  shall,  indeed,  hear  the  doctrines  of  the  Gospel, 
but  not  understand  them  ;  and  see  the  miracles  by  which  these 
doctrines  are  confirmed,  without  perceiving  them  to  be  wrought 
6y  liie  finger  of  God :  not  because  the  evidences  produced  by 


LIFE    OF   JESUS    CHRIST.  157 

Ine  Messiah  are  insufficient,  but  because  the  corruption  of  then 
hearts  will  not  suffer  them  to  examine  and  weigh  these  eviden- 
ces ;  for  the  sins  of  this  people  have  hardened  their  hearts :  their 
pride  and  vanity  have  shut  their  ears,  and  their  hypocrisy  and 
bigoted  adherence  to  traditions  and  forced  interpretations  ol 
the  law  and  the  prophets,  have  closed  their  eyes,  lest  the  bril- 
liant rays  of  truth  should  strike  their  sight  with  irresistible  force, 
and  the  powerful  voice  of  divine  wisdom  force  their  attention, 
and  command  their  assent ;  being  unwilling  to  be  directed  to  the 
paths  of  righteousness  which  lead  to  the  heavenly  Canaan." 

Such  are  the  reasons  given  by  our  blessed  Saviour,  for  his 
teaching  the  people  by  parables  ;  and  to  enhance  the  great  priv- 
ilege his  disciples  enjoyed,  he  added,  that  many  patriarchs  and 
prophets  of  old  had  earnestly  desired  to  see  and  hear  thes? 
things  which  the  people  now  saw  and  heard,  but  were  denied 
that  favor ;  God  having,  till  then,  showed  them  to  his  most  emi- 
nent saints  in  shadows  only,  and  as  they  lay  brooding  in  the 
womb  of  futurity.  "  But  blessed  are  your  eyes,  for  they  see ; 
and  your  ears,  for  they  hear.  For  verily  I  say  unto  you,  that 
many  prophets  and  righteous  men  have  desired  to  see  those 
things  which  ye  see,  and  have  not  seen  them ;  and  to  hear  those 
things  which  ye  hear,  and  have  not  heard  them."  Matt.  xiii.  16. 

Our  Lord  having  by  these  means  excited  the  desire  of  his  dis- 
ciples, proceeded  to  explain  to  them  the  parable  of  the  sower, 
"  The  sower,"  said  he,  "  sowed  the  word."  The  seed,  therefore, 
implies  the  doctrines  of  true  religion ;  and  the  various  kinds  of 
soil  the  various  kinds  of  hearers.  The  ground  by  the  highway 
side,  which  is  apt  to  be  beaten  by  men  treading  upon  it,  is  an 
image  of  those  who  have  their  hearts  so  hardened  with  impiety, 
that  though  they  hear  the  gospel  preached,  it  makes  no  impres- 
sion on  their  callous  hearts,  because  they  either  hear  it  inatten- 
tively, or  quickly  forget  the  words  of  the  preacher.  And  surely 
no  similitude  could  more  strongly  represent  this  insensibility, 
and  inattention,  than  the  beaten  ground,  bordering  on  the  high- 
way, into  which  this  seed  never  entering,  it  is  picked  up  by  the 
fowls  of  the  air,  or  trodden  in  pieces  by  the  feet  of  passengers. 
'« When  any  one  heareth  the  word  of  the  kingdom,  and  under 
standeth  it  not,  then  cometh  the  wicked  one,  and  catcheth  away 
that  which  was  sown  in  his  heart;  this  is  he  which  received  seed 
by  the  way-side."  Matt.  xiii.  19. 

We  must  not  suppose,  that  the  devil  has  the  power  of  rob- 
bing hearers  of  their  knowledge,  by  an  immediate  act  of  his 
own,  because  he  is  said  to  catch  away  the  word  sown  in  their 
heart?,  but  by  the  opportunities  they  give  the  deceiver  of  man- 
kind, for  exerting  his  strong  temptations,  and  particularly  those 
which  have  a  relation  to  their  commerce  with  men :  a  circum- 
stance that  could  not  escape  the  observation  of  St.  Luke,  who 


J58  LIFE    OF    JESUS    CHRIST. 

tetls  us,  that  the  seed  was  trodden  down,  or  destroyed,  Dy  their 
own  headstrong  lusts,  which  like  so  many  birds,  pinched  with 
hunger,  devour  the  seed  implanted  in  their  minds. 

The  rocky  ground  represents  those  hearers  who  so  far  receive 
the  word  into  their  hearts,  that  it  discovers  itself  by  good  reso- 
lutions, which  are,  perhaps,  accompanied  with  a  partial  refor- 
mation of  some  sins,  and  the  temporary  practice  of  some  vir- 
tues. But  the  word  has  not  sunk  deep  enough  in  their  minds 
to  remain  constantly  there ;  its  abode  with  them  is  only  for  a 
season  :  and  therefore,  when  persecution  ariseth  for  the  sake  of 
the  Gospel,  and  such  hearers  are  exposed  to  tribulations  of  any 
kir.d,  the  blade,  which  sprung  up  quickly,  withers,  for  want  of 
being  watered  with  the  stream  of  piety  and  virtue ;  like  the 
vegetable  productions  of  the  earth,  when  deprived  of  the  enliven- 
ing rains  and  dews  of  heaven,  and  a  want  of  earth  to  contain 
this  balmy  fluid,  when  the  rays  of  the  sun  dart  in  full  vigor  upon 
them.  "  But  he  that  received  the  seed  into  stony  places,  the 
same  is  he  that  heareth  the  word,  and  anon  with  joy  receiveth 
it :  Yet  he  hath  not  root  in  himself,  but  dureth  for  a  while :  foi 
when  tribulation  or  persecution  ariseth,  because  of  the  word,  by 
and  by  he  is  offended."  Matt.  xiii.  20,  21. 

The  ground  encumbered  with  thorns,  which  sprung  up  with 
the  seed,  and  choked  it,  represents  all  those  who  receive  the 
word  into  hearts  already  filled  with  the  cares  of  this  world, 
which  will,  sooner  or  later,  destroy  whatever  good  resolutions 
are  raised  by  the  word.  The  cares  of  the  world  are  compared 
to  thorns,  not  only  because  of  their  pernicious  tendency  in 
choking  the  word,  but  because  they  cannot  be  eradicated  with- 
out great  pain  and  difficulty.  In  this  parable,  the  hearers  of 
this  denomination  are  distinguished  from  those  who  receive  the 
seed  on  stony  ground,  not  so  much  the  effect  of  the  word  upon 
their  minds,  as  the  different  natures  of  each ;  for  in  both 
the  seed  sprung  up,  but  brought  forth  no  fruit.  Those  repre- 
sented by  the  stony  ground  have  no  depth  of  soil ;  those  by  the 
thorny  ground  are  choked  by  the  cares  of  this  world ;  by  the 
deceitfulness  of  riches,  and  the  love  of  pleasures,  which,  sooner 
or  laier,  will  stifle  the  impressions  of  the  word ;  by  which  means 
they  at  last  become  as  unfruitful  as  the  former.  But  both  are 
distinguished  from  those  hearers  represented  by  the  seed  sown 
by  the  highway  side,  that  they  receive  the  word,  and.  in  some 
measure,  obey  its  precepts.  Whereas,  the  first  never  receive 
the  word  at  all,  hearing  without  attention  ;  or  if  they  do  attend, 
forget  it  immediately.  "  He  also  that  received  seed'  among  the 
thorns,  is  he  that  heareth  the  word ;  and  the  care  of  this  world, 
and  the  deceitfulness  of  riches,  choke  the  word,  and  he  becometh 
unfruitful."  Matt.  xiii.  22. 


LIFE    OF   JESUS   CHRIST.  159 

In  opposition  tc  these  unprofitable  hearers  of  the  word,  others 
are  represented,  whose  goodness  of  heart,  signified  under  the 
similitude  of  the  soil,  receive  the  word  with  gladness,  and  bring 
forth  large  increase.  These  are  convinced  of  the  truths  de- 
livered, and  practise  them,  though  contrary  to  their  prejudices, 
and  opposite  to  their  inclinations.  All  those  bring  forth,  some 
a  hundred-fold,  some  sixty,  and  some  thirty,  in  proportion 
to  the  different  degrees  of  strength  in  which  they  possess  the 
graces  necessary  to  the  profitable  hearing  the  word  of  righteous- 
ness. 

Having  ended  this  interpretation  of  the  parable  of  the  sower, 
he  continued  his  discourse  to  his  disciples,  explaining  to  them, 
by  the  similitude  of  a  lighted  lamp,  the  use  they  were  expect- 
ed to  make  of  all  the  excellent  instructions  they  had  and 
should  receive  from  him.  Their  understanding,  he  told  them, 
was  to  illuminate  the  world,  as  a  brilliant  lamp,  placed  in  the 
centre  of  an  apartment,  enlightens  the  whole.  He  added, 
that  though  some  of  the  doctrines  of  the  Gospel  were  then 
concealed  from  the  people,  because  of  their  prejudices,  yet  the 
time  would  come,  when  these  doctrines  should  be  preached 
openly  and  plainly  through  the  world  ;  and  therefore  it  was  their 
duty,  to  whom  God  had  given  both  an  opportunity  of  hearing, 
and  a  capacity  of  understanding  these  doctrines,  to  listen  with 
the  utmost  attention.  "  Is  a  candle  brought  to  be  put  under 
a  bushel,  or  under  a  bed,  and  not  to  be  set  on  a  candlestick  ? 
For  there  is  nothing  hid  which  shall  not  be  manifested :  neither 
was  any  thing  kept  secret,  but  that  it  should  come  abroad. — 
If  any  man  have  ears  to  hear,  let  him  hear."  Mark,  iv.  21, 
22,  23. 

But  as  it  was  a  matter  of  great  importance  that  the  disciples 
who  were  to  publish  the  Gospel  throughout  the  whole  world, 
should  listen  with  the  closest  attention  to  his  sermons,  he  re- 
peated his  admonitions :  adding,  that  their  present  nrivilege? 
and  future  rewards  should  be  both  proportioned  to  the  fidelity 
and  care  with  which  they  discharged  the  important  trust  com- 
mitted to  them.  "  Take  heed  what  ye  hear :  with  what  measure 
ye  mete,  it  shall  be  measured  to  you ;  and  unto  you  that  hear 
shall  more  be  given."  Mark,  iv.  24. 

Having  explained  these  parables  to  his  disciples,  he  turned 
himself  to  the  multitude  on  the  shore,  and,  in  his  usual  endear- 
ing accent,  delivered  the  parable  of  the  enemy  sowing  tares 
among  the  wheat ;  and  on  their  first  appearance  astonishing  the 
husbandman's  servants,  who  knew  the  field  had  been  sowed 
with  good  seed  ;  and  in  order  to  free  the  wheat  from  such  inju- 
rious plants,  proposed  to  root  them  up.  But  this  the  husband- 
man absolutely  refused,  lest,  by  extirpating  the  one,  they  in- 
jured the  other :  adding,  that  he  would  take  care,  at  the  time 


160  LIF^    OF   JESUS    CHRIST. 

of  harvest,  to  give  orders  to  his  reapers,  that  they  should  first 
gather  the  tares  into  bundles,  and  burn  them,  and  afterwards 
carry  the  wheat  to  the  granaries.  "  The  kingdom  of  heaven," 
said  the  blessed  Jesus,  "  is  likened  unto  a  man,  which  sowed  good 
seed  in  his  field :  But  while  men  slept,  his  enemy  came  and 
sowed  tares  among  the  wheat,  and  went  his  way.  But  when 
the  blade  was  sprung  up,  and  brought  forth  fruit,  then  appeared 
the  tares  also.  So  the  servants  of  the  householder  came,  and 
said  unto  him,  Sir,  didst  thou  not  sow  good  seed  in  thy  field? 
From  whence  then  hath  it  tares  ?  He  said  unto  them,  An  enemy 
hath  done  this.  The  servants  said  unto  him,  Wilt  thou  then 
that  we  go  and  gather  them  up  ?  But  he  said,  Nay :  lest  while 
ye  gather  up  the  tares,  ye  root  up  also  the  wheat  with  their. 
Let  both  grow  together  until  the  harvest :  and  in  the  time  of 
harvest  I  will  say  to  the  reapers,  Gather  ye  together  first  the 
tares,  and  bind  them  in  bundles  to  burn  them  ;  but  gather  the 
wheat  into  my  barn."  Matt.  xiii.  24,  &c. 

This  parable  of  the  tares  being  ended,  he  spake  another,  con- 
cerning the  seed  which  sprung  up  secretly,  representing  the 
gradual  and  silent  progress  of  the  Gospel  among  the  sons  of 
men.  He  informed  them,  under  this  similitude,  that  the  hus- 
bandman does  not,  by  any  efficacy  of  his  own,  cause  the  seed  he 
casts  into  the  ground  to  grow,  but  leaves  it  to  be  nourished  by 
the  teeming  virtues  of  the  soil,  and  the  enlivening  rays  of  the 
sun ;  in  the  same  manner  Jesus  and  his  apostles,  having  taught 
men  the  doctrine  of  true  religion,  were  not  by  any  miraculous 
force  to  constrain  the  wills,  far  less,  by  the  terrors  of  fire  and 
sword,  to  interpose  visibly  in  the  assistance  of  it ;  but  suffer  it  to 
spread  by  the  secret  influences  of  the  Holy  Spirit,  till  it  attained 
its  full  effect.  And  as  the  husbandman  cannot,  by  the  most  dili- 
gent observation,  perceive  the  corn  in  this  field  extending  its 
dimensions  as  it  grows ;  so  the  ministers  of  Christ  were  not,  at 
the  first  planting  of  the  Gospel,  to  expect  to  see  it  make  quick 
progress  through  the  world. 

The  ministers  of  religion,  must  not,  however,  from  henco 
imagine,  that  religion  will  flourish  without  their  carefully  and 
importunately  pressing  its  precepts  upon  the  minds  of  their 
hearers.  The  parable  was  spoken  to  inform  the  Jews  in  par- 
ticular, that  neither  the  Messiah  nor  his  servants  would  employ 
force  to  establish  the  kingdom  of  God,  as  they  vainly  expected 
the  Messiah  would  have  done ;  and  to  prevent  the  disciples 
from  fainting,  when  they  saw  that  an  immediate  and  rapid  suc- 
cess did  not  attend  their  labors.  "  So  is  the  kingdom  of  God, 
as  if  a  man  should  cast  seed  into  the  ground,  and  should  sleep, 
and  rise  night  and  day,  and  the  seed  should  spring  and  grow 
up,  he  knoweth  not  how.  For  the  earth  bringing  forth  fruit  of 
herself:  first  the  blade,  then  the  ear,  after  that  the  full  corn 


LIFE    OF   JF.SUS    CHRIST.  161 

in  the  ear  But  when  the  fruit  is  brought  forth,  immediately  he 
putteth  in  ihe  sickle,  because  the  harvest  is  come."  Mark,  iv 
26,  &c. 

The  next  parable  he  spake  to  the  multitude  was  that  of  the 
mustard-seed,  which,  though  very  small  when  sown,  becomes, 
in  Palestine,  and  other  parts  of  the  east,  a  full  spreading  tree. 
Intimating  to  his  audience,  under  this  similitude,  that  notwith- 
standing the  Gospel  would  at  first  appear  contemptible,  from 
the  ignominy  flowing  from  ^he  crucifixion  of  its  author,  the 
strictness  of  its  precepts,  the  weakness  of  the  persons  by  whom 
it  was  preached,  and  the  small  number  and  mean  condition  of 
those  who  received  it ;  yet  being  founded  on  truth  itself,  it  would 
increase  to  an  astonishing  magnitude,  filling  the  whole  earth, 
and  affording  spiritual  nourishment  to  persons  of  all  nations, 
who  should  enjoy  all  the  privileges  of  the  Messiah's  kingdom, 
equally  with  the  Jews.  And  surely  a  more  proper  parable 
could  not  have  been  uttered,  to  encourage  his  disciples  to  per- 
severe in  the  work  of  the  ministry,  notwithstanding  it  would 
in  the  beginning  be  opposed  by  the  learned,  the  rich,  and  the 
powerful.  "  The  kingdom  of  heaven  is  like  to  a  grain  of  mus- 
tard seed,  which  a  man  took  and  sowed  in  his  field.  Which 
indeed  is  the  least  of  all  seeds ;  but  when  it  is  grown,  it  is  the 
greatest  among  herbs,  and  becometh  a  tree  :  so  that  the  birds  of 
the  air  come  and  lodge  in  the  branches  thereof."  Matt,  xiii 
31,  32. 

Our  blessed  Saviour  concluded  his  discourse  to  the  multitude, 
with  the  parable  of  the  leaven,  to  intimate  the  influence  of  the 
doctrine  of  the  Gospel  on  the  minds  of  particular  persons. 
"  The  kingdom  of  heaven  is  like  unto  leaven,  which  a  woman 
took  and  hid  in  three  measures  of  meal,  till  the  whole  was 
leavened."  Matt.  xiii.  33. 

While  Jesus  was  thus  employed  in  his  heavenly  Father's  bu- 
siness, his  mother  and  brethren  came  a  second  time,  desiring 
to  see  him.  In  all  probability  they  feared  that  the  continued 
fatigue  of  preaching  would  injure  his  health ;  and  were  there- 
fore desirous  of  taking  him  with  them,  that  he  might  refresh 
himself.  But  the  blessed  Jesus,  who  was  never  weary  of  doing 
good,  answered  his  indulgent  parent  as  before :  "  My  mother 
and  my  brethren  are  these  which  hear  the  word  of  God  and  do 
it."  Luke,  viii.  21. 

Night  approaching,  Jesus  dismissed  the  multitude,  and  re- 
turned to  the  house  in  Capernaum,  where  he  abode,  and  there 
explained  to  his  disciples  the  parable  of  the  tares  in  the  field. — 
The  husbandman,  said  our  blessed  Saviour,  is  the  Son  of 
man  j  the  field,  the  Christian  Church,  planted  in  different  parts 
of  the  world  ;  the  wheat  are  those  Christians  who  obey  (he  pre 
cepts  of  the  Gospel,  and  are  supported  by  the  principles  of  the 


LIFE    OF   JESUS    CHRIST 

Holy  Spirit ;  and  the  tares,  the  bad  Christians  seduced  into 
the  paths  of  vice,  by  the  temptations  of  the  devil.  Our  blessed 
Lord,  therefore,  by  this  parable,  represented  the  mixed  nature 
of  the  church  on  earth,  the  dismal  end  of  the  hypocrites,  and 
those  who  forget  God  ;  for  these  may  deceive  for  a  time,  by  as- 
suming the  robes  of  virtue  and  religion ;  yet  they  will  not  fail, 
sooner  or  later,  to  betray  themselves,  and  show  that  they  are 
only  wolves  in  sheep's  clothing.  At  the  same  time,  however 
sincerely  we  may  wish  to  see  the  church  freed  from  her  corrup- 
ted members,  we  must  not  extirpate  them  by  force,  lest,  being 
deceived  by  outward  appearances,  we  also  destroy  the  wheat, 
or  sound  members.  We  must  leave  this  distinction  to  the  awful 
day,  when  the  great  Messiah  will  descend  to  judgment ;  for 
then  a  final  separation  will  be  made  :  the  wicked  cast  into  tor- 
ments, that  will  never  have  an  end,  but  the  righteous  received 
into  life  eternal,  where  they  "  shall  shine  forth  as  the  sun,  in  the 
kingdom  of  their  father."  Matt.  xiii.  43. 

Our  Lord,  on  this  occasion  delivered  the  parable  of  the 
treasure  hid  in  the  field,  and  of  the  pearl  of  great  price.  The 
former  was  designed  to  teach  us  that  some  meet  with  the  Gos- 
pel, as  it  were  by  accident,  and  without  seeking  after  it,  agree- 
ably to  the  prediction  of  the  prophet,  "  That  God  is  found  of 
them  that  seek  him  not."  But  with  regard  to  the  latter,  it  was 
designed  to  intimate,  that  men  sometimes  take  the  utmost  pains 
to  become  acquainted  with  the  great  truths  of  the  Gospel.  And 
surely  the  similitudes,  both  of  the  treasure  and  pearl,  are  very 
naturally  used  to  signify  the  Gospel ;  the  former,  as  it  enriches 
all  who  possess  it ;  and  the  latter,  because  it  is  more  precious 
than  rubies. 

But  that  the  disciples  must  expect  that  the  Christian  church 
would  consist  of  a  mixed  multitude  of  people,  the  good  blended 
with  the  bad,  in  such  a  manner  that  it  would  be  difficult  to  sepa- 
rate them  ;  he  compared  it  to  a  net  cast  into  the  sea,  which 
gathered  fish  of  every  kind,  good  and  bad,  which  were  separa- 
ted when  the  net  was  drawn  to  land ;  that  is,  at  the  last  great 
day  of  account,  when  the  righteous  will  be  conveyed  to  life  eter- 
nal, and  the  wicked  cast  into  everlasting  misery. 

Our  blessed  Saviour,  having  finished  these  parables,  asked  his 
disciples,  if  they  understood  them  ?  and  upon  their  answering  in 
the  affirmative,  he  added,  that  every  teacher  of  the  Gospel 
ought  to  resemble  a  person  whose  house  was  completely  fur- 
nished, and  brought  "forth  out  of  his  treasures,  things  ncvv  and 
old." 

Soon  after,  Jesus  left  Capernaum,  and  repaired  to  Nazareth, 
where  he  had  been  brought  up,  and  preached  in  the  synagogue 
the  glad  tidings  of  the  kingdom  of  God ;  but  his  townsmen, 
though  astonished  at  his  doctrine,  could  not  overcome  the  pre- 


LIFE  OF  JESUS  CHRIST.  163 

judices  they  had  conceived  against  him,  on  account  of  the 
meanness  of  his  family,  and  thence  refused  to  own  him  for  the 
Messiah.  Our  Saviour,  finding  them  the  same  incorrigible  per- 
sons as  when  he  visited  them  before,  departed  from  them,  and 
taught  in  the  neighboring  villages.  They,  in  common  with  all 
the  Jews,  were  strangers  to  the  true  character  of  the  Messiah, 
whom  they  considered  as  a  temporal  prince  ;  and  therefore  could 
not  bear  that  a  person  so'mean  as  Jesus  appeared  to  be,  should 
perform  works  peculiar  to  that  idol  of  tneir  vanity,  a  glorious 
triumphant  secular  Messiah. 

While  our  Lord  resided  in  the  neighborhood  of  Nazareth, 
he  sent  out  his  disciples  to  preach  in  different  parts  of  Galilee, 
and  to  proclaim  the  glad  tidings  that  God  was  then  going  to  es- 
tablish the  kingdom  of  the  Messiah,  wherein  he  would  be  wor- 
shipped in  spirit  and  in  truth.  And  in  order  that  they  might 
confirm  the  doctrines  they  delivered,  and  prove  that  they  had 
received  their  commission  from  the  Son  of  God,  they  were  en- 
dowed with  the  power  of  working  miracles.  How  long  they 
continued  their  preaching,  cannot  be  known,  but  it  is  reasonable 
to  think  they  spent  a  considerable  time  in  it,  preaching  in  several 
parts  of  Judea. 

The  miracles,  which  the  apostles  wrought,  raised  the  expecta- 
tions of  men  higher  than  ever :  the  people  were  astonished  to 
see  the  disciples  of  Jesus  perform  so  many  miracles ;  and  then 
concluded,  that  our  Saviour  must  be  greater  than  any  of  the 
old  prophets,  who  could  not  transmit  the  power  they  enjoyed 
to  any  other.  This  extraordinary  circumstance  could  not  fail 
of  spreading  his  fame  through  the  whole  country  :  it  even  reach- 
ed the  ears  of  Herod,  the  Tetrarch,  who,  fearing  a  person  ol 
such  extraordinary  abilities,  was  very  uneasy,  which,  some  ol 
his  courtiers  observing,  endeavored  to  remove,  telling  him,  that 
one  of  the  old  prophets  was  risen  from  the  dead ;  but  this  did  not 
satisfy  him,  and  he  declared  that  he  believed  it  was  John  the 
Baptist  risen  from  the  dead.  "  And  he  said  unto  his  servants, 
This  is  John  the  Baptist ;  he  is  risen  from  the  dead,  and  there- 
fore mighty  works  do  shew  forth  themselves  in  him."  Matt. 
xiv.  2. 

The  Evangelists  having  on  this  account  mentioned  John  the 
Baptist,  informs  us  that  Herod  had  put  him  to  death  ;  but  when 
this  happened  is  uncertain. 

It  has  already  been  observed,  that  Herod  had  cast  John  into 
prison  for  his  boldness  in  reproving  him  for  the  adulterous  com- 
merce in  which  he  lived  with  his  brother's  wife.  The  sacred 
writers  have  not  told  us  how  long  he  continued  in  prison  ;  but 
it  is  plain  from  his  two  disciples,  who  came  from  him  to  our 
Saviour,  that  his  followers  did  not  forsake  him  in  his  melan- 
choly condition.  Nay,  Herod  himself  both  respected  and  feared 


104  LIFE    OF   JESUS    CHRIST. 

him,  knowing  that  he  was  highly  and  deservedly  beloved  by  the 
people :  he  consulted  him  often,  and  in  many  things  followed 
his  advice.  But  Herodias,  his  brother's  wife,  with  whom  he  lived 
in  so  shameful  a  manner,  being  continually  uneasy,  lest  Herod 
should  be  prevailed  upon  to  set  him  at  liberty,  sought  all  oppor- 
tunities to  destroy  him  ;  and  at  last  an  incident  happened,  which 
enabled  her  to  accomplish  her  intention. 

The  king  having,  on  his  birth-day,  made  a  great  feast  for  his 
friends,  she  sent  her  daughter  Salome,  whom  she  had  by  Philip, 
her  lawful  husband,  into  the  saloon,  to  dance  before  the  king  and 
his  guests.  Her  performance  was  remarkably  elegant,  and  so 
charmed  Herod,  that  he  promised,  with  an  oath,  to  give  her  what- 
ever she  asked. 

Having  obtained  so  remarkable  a  promise,  she  ran  to  her 
mother,  desiring  to  know  what  she  should  ask  ?  and  was  instruct- 
ed by  that  wicked  woman,  to  require  the  head  of  John  the  Baptist. 
Her  mother's  desire,  doubtless,  surprised  Salome,  as  she  could 
not  possibly  see  the  use  of  asking  what  would  be  of  no  service 
to  her.  But  Herodias  would  take  no  denial,  and  peremptorily 
insisted  on  her  demanding  the  head  of  the  Baptist.  According- 
ly, she  returned  to  Herod,  "  I  will  thou  give  me,  by  and  by,  in 
a  charger,  the  head  of  John  the  Baptist." 

So  cruel  a  request  thrilled  every  breast ;  the  gaiety  of  the 
king  vanished;  he  was  vexed  and  confounded.  But  be- 
ing unwilling  to  appear  either  rash,  fickle,  or  false,  before  a 
company  of  the  first  persons  of  his  kingdom  for  rank  and  cha- 
racter, he  commanded  the  head  to  be  given  her  :  not  one  of  the 
guests  having  the  courage  to  speak  a  single  word  in  behalf  of 
an  innocent  man,  or  attempt  to  divert  Herod  from  his  mad  pur- 
pose, though  he  gave  them  an  opportunity  of  doing  it,  by  sig- 
nifying to  them  that  he  performed  his  oath,  merely  out  of  re- 
gard to  the  company.  Thus  Herod,  through  a  misplaced  re- 
gard to  his  oath  and  his  guests,  committed  a  most  unjust  and 
cruel  action ;  an  action  that  wHl  for  ever  brand  his  memory 
with  dishonor,  and  render  his  very  name  detestable  to  the  latest 
posterity. 

Soon  after  the  command  was  given,  the  head  of  that  venera- 
ble prophet,  whose  rebukes  had  struck  Herod  with  awe  in  his 
loosest  moments,  and  whose  exhortations  had  often  excited  him 
to  virtuous  actions,  was  brought,  pale  and  bloody,  in  a  charger, 
and  given  to  the  daughter  of  Herodias,  in  the  presence  of  all  the 
guests. 

The  young  lady  eagerly  received  the  bloody  present,  and 
carried  it  to  her  mother,  who  enjoyed  the  whole  pleasure  of 
revenge,  and  feasted  her  eyes  with  the  sight  of  her  enemy's 
head,  now  silent  and  harmless.  But  she  could  not  silence  the 
name  of  the  Baptist ;  it  became  louder,  filling  the  earth  and 


LIFE  OF  JESUS  CHRIST.  165 

heavens,  and  publishing  to  every  people  and  nation  this  woman's 
baseness  and  adultery. 

Thus  fell  that  great  and  good  man,  John  the  Baptist,  who 
was  proclaimed,  by  our  blessed  Saviour  himself,  to  be  "  more 
than  a  prophet."  Josephus  tells  us  that  iiis  whols  crime  consist- 
ed in  exhorting  the  Jews  to  the  love  and  practice  of  virtue  ;  and, 
in  the  first  place,  to  piety,  justice,  and  regeneration,  or  new- 
ness of  life  ;  and  not  by  the  abstinence  from  this  or  that  particu- 
lar sin,  but  by  an  habitual  purity  of  mind  and  body. 

It  may  not  be  improper  on  this  occasion,  to  hint,  that  the 
history  of  this  birth-day,  transmitted  to  posterity  in  the  Scrip- 
tures, stands  a  perpetual  beacon,  to  warn  the  great,  the  gay, 
and  the  young,  to  beware  of  dissolute  mirth.  Admonished  by 
so  fatal  an  example,  they  should  be  more  careful  to  maintain,  in 
the  midst  of  their  jollity,  an  habitual  recollection  of  spirit,  lest 
reason,  at  any  time,  enervated  by  the  pleasures  of  sense,  should 
slacken  the  rein  of  wisdom,  or  let  it  drop,  though  only  for  a 
moment ;  because  their  headstrong  passions,  ever  impatient  ot 
control,  may  catch  the  opportunity,  and  rush  with  them  into 
follies,  whose  consequences  will  be  unspeakably,  perhaps  eternal 
ly  bitter. 


CHAPTER  XIV. 

Our  Lord  adds  to  the  confirmation  of  his  Mission  and  Doctrint,, 
by  working  a  miracle  in  the  wilderness  of  Bethsaida. — The 
people,  struck  with  the  power  and  grace  of  the  blessed  Jesus, 
propose  to  raise  him  to  the  earthly  dignity  of  King. — Peter, 
by  means  of  his  blessed  Master,  performs  a  miracle  in  walking 
upon  the  sea. — Our  Lord's  improvement  of  the  miracles  wrought 
in  the  Wilderness,  introduced  in  a  Discourse  delivered  in  the 
Synagogue  of  Capernaum. 

THE  disciples  were  so  alarmed  at  the  cruel  fate  of  the  Bap- 
tist, whose  memory  they  highly  revered,  that  they  returned 
from  their  mission,  and  assisted  in  performing  thejast  offices 
to  the  body  of  their  old  master,  many  of  the  apostles  having 
been  originally  disciples  of  John.  As  soon  as  these  pious  rites 
were  over,  they  repaired  to  Jesus,  and  told  him  all  that  had 
happened. 

Their  compassionate  Master,  on  hearing  this  melancholy 
news,  retired  with  them  by  sea  into  a  desert  place,  belonging 
to  Bethsaida,  that  by  retirement,  meditation,  and  prayer  they 


166  LIFE    OF   JESUS    CHRIST. 

might  be  refreshed  and  recruited  for  their  spiritual  labors  ,  and 
at  the  same  time,  leave  an  example  to  us  that  we  should  often 
retire  from  the  noise  and  hurry  of  the  world,  and  offer  up  the 
most  fervent  prayers  to  our  heavenly  Father. 

But  the  multitude  attended  so  closely,  that  their  departure 
was  not  long  concealed ;  and  great  numbers  of  people  repaired 
to  the  place,  where  they  supposed  Jesus  and  his  disciples  had 
secluded  themselves.  Struck  with  the  greatness  of  his  miracles 
on  those  that  were  sick,  and  anxious  to  hear  more  instructions 
from  the  mouth  of  so  divine  a  teacher,  no  difficulties  were  too 
great  for  them  to  surmount,  nor  any  p.aoe  too  retired  for  them  to 
penetrate,  in  search  of  their  admired  preacher. 

Nor  was  the  beneficent  Saviour  of  the  world  regardless  of  their 
pious  esteem.  He  saw  them,  he  was  "  moved  with  compassion" 
towards  them,  because  they  were  as  sheep  not  having  a  shepherd, 
multitudes  of  people  without  a  pastor,  a  large  harvest  without 
laborers ;  motives  abundantly  sufficient  to  excite  compassion  in 
the  Son  of  God. 

The  situation  of  those  numerous  throngs  of  people  scattered 
abroad,  without  a  guide,  without  a  guardian ;  a  large  flock  of 
defenceless  sheep,  without  a  single  shepherd  to  defend  them  from 
the  jaws  of  the  infernal  wolf,  was  truly  deplorable  ;  the  blessed 
Jesus,  therefore,  that  "  good  Shepherd,  who  came  to  lay  down 
his  life  for  the  sheep,"  was  moved  with  pity  towards  them : 
the  same  pity  which  brought  him  from  the  courts  of  heaven, 
for  the  sake  of  his  lost  and  wandering  sheep  in  the  desert,  now 
brought  him  to  this  multitude  of  people,  whom  he  instructed  in 
the  doctrines  of  eternal  life ;  and  with  his  usual  goodness  healed 
all  the  sick  among  them 

Intentionally  devoted  to  teaching  and  healing  the  people,  our 
blessed  Saviour  did  not  perceive  the  day  to  wear  away,  and  that 
the  greatest  part  of  it  was  already  spent :  but  his  disciples,  too 
anxious  about  the  things  of  this  world,  thought  proper  to  ad- 
vise him  of  it ;  as  if  the  Son  of  God  wanted  any  directions  from 
man.  The  day,  said  his  disciples,  is  now  far  advanced,  and 
the  place  a  solitary  desert,  where  neither  food  nor  lodging  can 
be  procured:  it  would  therefore  be  convenient  to  dismiss  the 
people,  that  they  may  repair  to  the  towns  or  villages,  on  tne 
borders  of  the  wilderness,  and  provide  themselves  with  food  and 
lodging  ;  for  they  had  nothing  to  eat. 

But  our  Lord  prevented  that  trouble  by  telling  them  there 
was  no  necessity  for  sending  the  people  away  to  procure  victuals 
for  themselves,  as  they  might  satisfy  the  hunger  of  the  multi- 
tude, by  giving  them  to  eat.  And  at  the  same  time,  to  prove 
what  opinion  his  disciples  entertained  of  his  power,  addressed 
iimseif  to  Philip,  who  was  well  acquainted  with  the  country,  and 
said,  "  Whence  shall  we  buy  bread,  that  these  may  eat  ?" 


LIFE    OF    JESUS    CHRIST.  167 

Philip,  astonished  at  the  seeming  impossibility  of  procuring  a 
supply  for  so  great  a  multitude,  with  the  small  sum  of  money 
which  he  knew  was  their  all,  and  forgetting  the  extent  of  his 
Master's  power,  answered,  "  Two  hundred  pennyworth  of  bread 
is  not  sufficient  for  them,  that  every  one  of  them  may  take  a  lit- 
tle." John,  vi.  7. 

Our  blessed  Saviour  might  now  have  put  the  same  question 
to  Philip,  that  he  did  on  another  occasion :  "  Have  I  been  so 
long  a  time  with  you,  and  yet  hast  thou  not  known  me,  Philip  ?" 
Jokn,  xiv.  9.  Hast  thou  beheld  so  many  miracles,  and  art  still 
ignorant  that  I  can  supply  food,  not  only  for  this  people,  but 
for  all  the  sons  of  men,  and  for  "the  cattle  upon  a  thousand 
hills?" 

But  he  contented  himself  with  answering,  "  Give  ye  them  to 
eat."  The  twelve,  not  yet  comprehending  the  design  of  their 
Master,  repeated  the  objection  of  Philip ;  but  added,  that  they 
were  willing  to  expend  their  whole  stock,  in  order  to  procure  as 
large  a  supply  as  possible.  "  Shall  we  go,"  said  they,  "  and  buy 
two  hundred  pennyworth  of  bread,  that  they  may  eat  ?" 

But  this  was  by  no  means  the  design  of  their  great  Master, 
who,  instead  of  making  a  direct  answer  to  their  question,  asked 
them,  "  How  many  /oaves  have  ye  ?"  How  much  provi-sion  can 
be  found  among  this  multitude  ?  Go  and  see. 

The  disciples  obeyed  the  command  of  their  Master ;  and 
Andrew  soon  returned,  to  inform  him,  that  the  whole  stock 
amounted  to  no  more  than  five  barley-loaves,  and  two  small 
fishes ;  a  quantity  so  inconsiderable,  that  it  scarcely  deserved 
notice.  "  What  are  they,"  said  this  disciple,  "  among  so  many  ?" 
What,  indeed,  would  they  have  been  among  such  a  multitude  of 
people,  if  they  had  not  been  distributed  by  the  creating  hand  of 
the  Son  of  God  ? 

Jesus,  notwithstanding  the  smallness  of  the  number,  ordered 
them  to  be  brought  to  him ;  and  immediately  commanded  the 
multitude  to  sit  down  on  the  grass,  with  which  the  place 
abounded,  directing  his  disciples  at  the  same  time  to  range  them 
in  a  regular  order,  by  hundreds  and  fifties  in  a  company,  each 
company  forming  a  tong  square,  containing  a  hundred  in  a  rank, 
and  fifty  in  a  file,  that  the  number  might  be  more  easily  ascer- 
tained, and  the  people  more  regularly  served. 

In  obedience  to  his  command,  the  people  sat  down  in  the 
manner  they  were  ordered,  big  with  the  expectations  of  what 
this  uncommon  preparation  portended :  while  the  great  Master 
of  the  banquet  stood  ready  to  supply  the  necessities  of  all  his 
guests ;  a  banquet  where,  though  they  had  no  canopy  but  the 
azure  sky,  no  table  but  the  verdant  turf,  where  their  food  was 
only  coarse  barley-bread  and  dried  fishes,  and  their  drink  only 
water  from  a  bubbling  fountain,  yet  displayed  more  real  gran- 


168  LIFE    OF   JESUS    CHRIST. 

deur,  by  the  presence  of  the  divine  Master  of  it,  than  the  royal 
feast  of  gorgeous  Ahasuerus,  or  the  splendid  entertainment  of  the 
imperious  Nebuchadnezzar. 

The  multitude  being  seated,  Jesus  took  the  loaves  and  fishes 
into  his  hands  in  the  sight  of  all  the  people,  that  they  might  be 
convinced  of  the  small  quantity  of  provisions  that  were  then 
before  them,  and  that  they  could  only  expect  to  be  fed  by  his 
supernatural  power.  But  that  hand,  which  had  constantly  sus- 
tained nature,  could  now  easily  multiply  these  five  loaves  and 
two  fishes :  for,  as  the  Psalmist  elegantly  observes,  "  He  open- 
eth  his  hand,  and  filleth  all  things  living  with  plenteousness." 
Accordingly,  he  looked  up  to  heaven,  returned  thanks  to  God, 
ihe  liberal  giver  of  all  good  things,  for  his  infinite  beneficence  in 
furnishing  food  for  all  flesh,  and  for  the  power  he  had  conferred 
on  him,  of  relieving  mankind  by  his  miracles,  particularly  for 
that  he  was  about  to  work.  This  done,  he  blessed  them,  and  so 
peculiarly  efficacious  was  his  blessing,  that  these  five  barley- 
loaves  and  two  fishes  were  multiplied  into  a  quantity  sufficient 
to  supply  the  wants  of  five  thousand  men,  besides  women  and 
children,  who,  on  the  most  favorable  supposition,  must  amount 
to  an  equal  number.  "  And  Jesus  took  the  loaves,  and  when  he 
had  given  thanks,  he  distributed  to  the  disciples,  and  the  disciples 
to  them  that  were  set  down ;  and  likewise  of  the  fishes,  as  much 
as  they  would."  John,  vi.  11. 

Thus  did  the  compassionate  and  powerful  Redeemer  feed  at 
least  ten  thousand  people  with  five  barley-loaves  and  two  small 
fishes,  giving  a  magnificent  proof  both  of  his  power  and  good- 
ness. For  after  all  had  eaten  to  satisfy,  they  took  up  twelve 
baskets  full  of  the  broken  pieces,  a  much  larger  quantity  than 
was  at  first  set  before  our  Lord  to  divide. 

Miraculous  work  !  But  what  is  too  hard  for  God  ?  What  is 
impossible  to  Omnipotence  ?  Strange  perverseness  of  the  sons 
of  men,  that  after  such  manifestations  of  Almighty  power,  they 
should  incredulously  doubt,  or  impiously  distrust,  the  providence 
and  fatherly  care  of  this  sovereign,  this  infinitely  gracious  Being, 
into  whose  hands  the  Father  hath  delivered  this  world,  and  all  its 
concerns  !  We  are  his  by  right  of  creation  and  redemption,  and 
him  we  are  bound  to  serve ;  and  blessed  are  they  who  have  so 
kind  a  Master,  so  compassionate  a  Father. 

The  literal  account  of  this  miracle,  as  recorded  by  the 
several  Evangelists,  is  very  plain,  as  well  as  circumstantial ; 
and  it  is  remarkable,  that  the  circumstances  of  the  place  and 
time  tended  to  magnify  its  greatness.  The  place  was  a  desert, 
where  there  was  no  possibility  of  procuring  any  sustenance. 
Had  he  done  this  mighty  work  in  any  of  the  towns  or  villages 
round  about,  the  pharisees  in  those  days,  and  the  infideJs  of 
ours,  might  have  objected,  that  he  had  received  secretly 


LIFIi    OF    JESUS    CHRIST.  J  C9 

some  supplies ;  but  this,  in  the  present  case,  was  impossible. 
The  time  was  the  evening ;  the  people  had  been  all  the  day 
fasting,  and  consequently  were  ready  for  their  meal ;  had  it 
been  done  in  the  morning,  they  might  have  said,  either  that  the 
people  had  been  just  refreshed,  or  were  not  hungry :  con- 
sequently, the  miracle  not  great.  But  the  time  and  place 
wholly  removed  all  objections  of  this  kind,  and  proved,  be- 
yond the  possibility  of  doubt,  that  God  can  furnish  a  table  in 
the  wilderncvj. 

We  should  learn  from  this  great  miracle  to  remember,  That 
it  is  this  Lord  who  every  year  blesses  mankind  with  plentiful 
supplies  of  every  thing  necessary ;  it  is  this  Lord  who,  agree- 
ably to  the  emphatical  words  of  David,  "  visiteth  the  earth,  and 
blesseth  it ;  who  maketh  it  very  plenteous  ;  who  -watereth  hei 
furrows,  and  sendeth  rain  into  the  little  vallies  thereof;  who 
maketh  it  soft  with  showers,  and  blesseth  the  increase  of  it; 
who  crowneth  the  year  with  his  goodness,  while  his  clouds  drop 
fatness;  making  the  valleys  stand  so  thick  with  corn,  that  they 
laugh  and  sing :"  whose  beneficent  hand  and  liberal  bounty 
call  for  all  their  praise,  and  claim  all  their  thankfulness.  For 
however  inattentively  we  may  behold  this  mighty  work  of  Om- 
nipotence, it  is  no  less  a  miracle,  that  our  Lord  should  every 
day  support  and  feed  the  whole  race  of  mankind,  and  all  the 
creatures  of  his  hand,  than  that  Christ  should  feed  five  thousand 
with  five  loaves  and  two  fishes ;  for  what  proportion  does  five 
thousand  bear  to  those  myriads  of  men,  who  are  daily  fed  from 
the  fruits  of  the  earth  ?  the  increase  of  which  is  equally  a  miracle 
with  the  increase  of  the  bread  and  loaves,  by  the  blessing  of 
Jesus !  How  small  is  the  seed  sown,  when  compared  with  the 
produce !  It  is  carried  out  in  handsful,  and  brought  home  in 
sheaves  :  and  who  can  tell  by  what  secret  operations  this  won- 
derful effect  is  wrought  ?  Nature  is  equally  wonderful  in  all 
her  works,  as  in  this  particular :  and  the  Divinity,  to  an  atten- 
tive observer,  equally  visible  in  these  regular  productions, 
as  in  miraculous  supplies  afforded;  equally  seen  in  the  wine 
produced  from  the  moisture  of  the  earth,  filtrated  through  the 
branches  of  the  vine,  as  in  that  instantaneously  made  from 
water  at  the  marriage  in  Cana  ;  equally  seen  in  the  corn  grad- 
ually ripened  and  made  into  bread  for  the  support  of  man- 
kind, as  in  the  bread  miraculously  blessed  to  the  support  ol 
the  five  thousand.  But  the  constant  repetition  of  these  surpri- 
sing operations  renders  them  common,  and,  being  common,  they 
are  less  observed.  Our  heavenly  Father,  therefore,  condescends 
to  deviate  from  the  common  order  of  things  to  rouse  and  awa- 
ken our  attention.  But  if  we  are  dead  and  utterly  inattentive 
to  the  work  of  God  in  nature,  where  we  see  the  divine  magnifin 
rence  and  bounty  so  visibly,  so  richly  displayed,  there  is  too 


]70  LIFE    OF    JESUS    CHRIST 

much  reason  to  fear,  that  outward  mirurles  will  not  now  awa- 
ken us.  We  are,  however,  apt  to  deceive  ourselves  in  this 
respect,  and  are  often  led  to  conclude,  that  had  we  been  present 
at  so  stupendous  a  miracle,  as  that  we  are  contemplating,  we 
should  have  adored  the  divine  hand  that  wrought  it,  and  never 
have  forsaken  the  blessed  Jesus.  But,  alas  !  if  all  the'  displays 
of  God's  divine  power  in  the  works  of  creation,  if  all  the  evi- 
dences of  his  omnipotence,  if  the  continual  supplies  of  his  boun- 
ty, and  the  most  legible  characters  of  his  adorable  love,  written 
upon  all  the  creatures  of  his  hand,  will  not  elevate  our  grateful 
and  rejoicing  hearts  to  him,  there  is  great  reason  to  fear,  that 
nnd  we  seen  the  blessed  Jesus  feed  five  thousand  men  with  five 
barley-loaves  and  two  small  fishes,  had  we  ourselves  been  par- 
takers of  this  miraculous  banquet,  we  should  have  acted  like 
many  who  really  enjoyed  these  privileges,  and  have  turned 
away  at  some  of  his  hard  sayings,  "  and  walked  no  more  with 
him." 

But  to  return.  The  people,  when  they  had  seen  the  Saviour 
of  the  world  perform  so  stupendous  a  miracle,  were  astonished 
above  measure ;  and  in  the  height  of  their  transport,  purposed 
lo  take  Jesus  by  force,  and  make  him  a  king,  concluding,  that 
he  must  then  assume  the  title  of  the  Messiah,  whose  coming  they 
had  so  long  earnestly  expected,  and  under  whose  reign  they 
expected  all  kinds  of  temporal  felicities. 

But  our  Lord,  well  knowing  the  intentions  of  the  multitude 
and  the  inclinations  of  his  disciples  to  second  them,  ordered 
the  latter  to  repair  immediately  to  their  boat,  and  sail  for  Beth- 
saida,  while  he  sent  away  the  multitude.  They  would,  it  seems, 
gladly  have  detained  the  people,  with  whom  they  fully  agreed 
in  sentiments  ;  and  even  lingered  till  he  constrained  them  to  get 
into  the  boat;  so  fully  were  they  still  possessed,  that  their 
Master  was  to  take  the  reins  of  government,  and  become  a 
powerful  prince  over  the  house  of  Jacob. 

The  people  suffered  the  disciples  to  depart  without  the  least 
remorse,  as  they  saw  that  Jesus  did  not  go  with  them. 

Perhaps  they  imagined  he  was  sending  them  away  to  provide 
such  things  as  they  had  need  of.  Nor  did  they  refuse  to  dis- 
perse, when  he  commanded  them,  purposing  to  return  in  the 
morning,  as  we  find  they  actually  did. 

Having  thus  sent  the  disciples  and  the  multitude  away,  Jesus 
repaired  himself  to  the  summit  of  a  mountain,  spending  the  eve- 
ning in  heavenly  contemplations  and  ardent  prayers  to  his  Al- 
mighty Father. 

But  the  disciples,  meeting  with  a  contrary  wind,  could  not 
continue  their  course  to  Bethsaida,  which  lay  about  two  leagues 
lo  the  northward  of  the  desert  mountain,  where  the  multitude 
were  miraculously  fed.  They,  however,  did  all  in  their  power 


LIFE    OF    JESUS    CHRIST.  17J 

to  land  as  near  that  city  as  possible,  but  were  tossed  up  and  down 
all  night  by  the  tempest:  so  that  at  the  conclusion  of  the  fourth 
watch,  or  five  o'clock  in  the  morning,  they  were  not  above  a 
league  from  the  shore. 

Their  divine  Master  beheld,  from  the  mountain, the r  distressed 
situation ;  but  they  were  ignorant  of  his  presence,  though  he 
was  now  coming  to  their  relief.  From  hence  we  should  learn, 
when  the  stormy  billows  of  affliction  assault  and  seem  ready  in 
overwhelm  us,  not  to  despair  of  relief;  for  he  who  beholds 
every  particular  of  our  distress  hath  not  "  forgotten  to  be  gra- 
cious," but  will  surely  come  to  our  assistance,  and  work  our  de- 
liverance in  a  manner  altogether  unexpected.  He  often  calms 
the  storm  of  affliction  that  surrounds  us,  and  commands  the 
bellowing  waves  of  distress  to  subside.  Human  wisdom,  in- 
deed, is  often  at  a  loss  ;  it  can  discover  no  hopes  of  deliverance, 
nor  see  any  way  to  escape  :  but  the  Almighty  can  easily  effect 
the  one,  or  point  out  the  other. 

Such  was  the  state  of  the  disciples ;  they  were  tossed  by 
boisterous  waves,  and  opposed  in  their  course  by  the  rapid  cur- 
rent of  the  wind,  so  that  all  hopes  of  reaching  the  place  intended 
were  vanished :  when,  behold,  their  heavenly  Master,  to  assist 
them  in  this  distressful  situation,  comes  to  them  walking  on 
the  foaming  surface  of  the  sea.  Their  Lord's  approach  filled 
them  with  astonishment :  they  took  him  for  one  of  the  apostate 
spirits,  and  shrieked  for  fear.  Their  terrors  were,  however, 
soon  removed ;  their  great  and  affectionate  Master  talked  to 
them,  with  the  sound  of  whose  voice  they  were  perfectly  ac- 
quainted. "  Be  of  good  cheer,"  said  the  blessed  Jesus,  "  it  is 
I ;  be  not  afraid." 

Peter,  a  man  of  warm  and  forward  temper,  beholding  Jesus 
walking  on  the  sea,  was  exceedingly  amazed,  and  conceived 
the  strange  desire  of  being  enabled  to  perform  so  wonderful  an 
action. 

Accordingly,  without  the  least  reflection,  he  immediately 
begged,  that  his  Master  would  bid  him  come  to  him  on  the 
water.  He  did  not  doubt  but  that  Jesus  would  gratify  his  re- 
quest, as  it  sufficiently  intimated  that  he  would  readily  undertake 
any  thing,  however  difficult,  at  the  command  of  his  Saviour. 
But  it  appeared,  that  his  faith  was  too  weak  to  support  him  to 
that  height  of  obedience  to  which  he  would  have  willingly  soared. 
To  convince  this  forward  disciple  of  the  weakness  of  his  faith, 
and  render  him  more  diffident  of  his  own  strength,  our  blessed 
Saviour  granted  Peter  his  request.  He  ordered  him  to  come  to 
him  upon  the  water. 

Peter  joyfully  obeyed  his  divine  Master ;  he  left  the  boat, 
and  walked  on  the  surface  of  the  sea.  But  the  wind  increasing, 
made  a  dreadful  noise,  and  the  boisterous  waves  at  the  s.-une 


LIFE    OF    JESUS    CTIRIST. 

lime  threatened  every  moment  to  overwhelm  him.  His  faith 
now  staggered,  his  presence  of  mind  forsook  him  ;  he  forgot  that 
his  .Saviour  was  at  hand  ;  and  in  proportion  as  his  faith  decreased, 
the  waters  yielded,  arid  he  sunk.  In  this  extremity  he  looked 
around  for  his  Master ;  and  on  the  very  brink  of  being  swallowed 
up,  cried,  "  Lord,  save  me  !"  His  cry  was  not  disregarded  by 
his  compassionate  Saviour;  "  he  stretched  forth  his  hand  and 
caught  him,  and  said  unto  him,  O  thou,  of  little  faith,  wherefore 
didst  thou  doubt  ?" 

Peter  was  convinced  before  he  left  the  ship,  that  it  was  Jesus 
who  was  coming  to  them  on  the  water ;  nor  did  he  even  doubt 
it  when  he  was  sinking,  because  he  then  implored  his  assistance. 
But  when  he  found  the  storm  increase,  and  the  billows  rage  more 
horribly  than  before,  his  fears  suggested,  that  either  his  Master 
would  be  unable  or  unwilling  to  support  him  amidst  the  frightful 
blasts  of  the  tempest. 

His  fears  were  therefore  both  unreasonable  and  culpable : 
unreasonable,  because  the  same  power,  that  had  enabled  him  to 
walk  on  the  surface  of  the  deep,  was  abundantly  sufficient  to 
support  him  there,  notwithstanding  all  the  horr.ors  of  the  storm  ; 
culpable,  because  he  considered  his  Master  as  unable  to  pre- 
serve him,  or  that  he  paid  no  regard  to  his  promise  ;  for  Jesus 
had  virtually  promised  him  his  assistance,  when  he  granted  this 
petition.  This  circumstance  should  teach  us  not  to  be  presump- 
tuous and  self-sufficient ;  nor  to  rush  on  dangers,  and  fly  in  the 
face  of  opposition,  unless  there  is  a  necessity  for  so  doing.  We 
should  never  refuse  to  undertake  any  action,  however  difficult, 
when  the  cause  of  Christ  calls  upon  us ;  or  abandon  the  paths  of 
virtue  from  a  fear  of  the  resentment  of  the  children  of  this 
world ;  but  we  should,  at  the  same  time,  be  careful  not  to  go 
farther  than  necessity  obliges  us,  lest,  like  Peter,  we  repent  our 
own  temerity. 

This  miracle  alarmed  the  disciples,  for  though  they  had  so  very 
lately  seen  the  miracle  of  the  five  loaves,  they  did  not  seem  to 
have  before  formed  a  proper  idea  of  his  power  ;  but  being  now 
persuaded  that  he  could  be  no  other  than  the  expected  Messiah, 
they  "  came  and  worshipped  him,  saying,  Of  a  truth,  thou  art 
the  Son  of  God."  Matt.  xiv.  33. 

Our  Saviour  seems  to  have  confirmed  this  miracle,  by  working 
another  :  for  the  Evangelists  tell  us,  that  he  had  no  sooner  enter- 
ed the  ship,  and  hushed  the  horrors  of  the  storm,  than  they  ar- 
rived at  the  place  whither  they  weie  going.  "  Then  they 
willingly  received  him  into  the  ship;  and  immediately  the  ship 
was  at  the  land,  whither  they  went."  John,  vi.  21. 

When  our  Lord  disembarked,  the  inhabitants  of  the  neigh- 
boring country  ran  to  him,  bringing  with  them  all  those  that 
were  sick,  and  they  were  all  healed.  It  must  be  remembered. 


LIFE    OF    JESUS    CHRIST.  175 

that  though  Jesus  ordinarily  resided  in  the  neighborhood  of 
Capernaum,  yet  he  had  been  absent  ever  since  his  visiting  Naz- 
areth, and  therefore,  it  is  natural  to  think,  that  the  inhabitants, 
on  his  return,  would  not  omit  the  opportunity  of  bringing 
their  sick  in  such  prodigious  crowds,  that  it  seems  our  blessed 
Saviour  did  not  bestow  particular  attention  on  each  of  them  ; 
and  this  was  the  reason  for  their  beseeching  him,  "  that  they 
might  only  touch  the  hem  of  his  garment ;  and  as  many  as 
touched  were  made  perfectly  whole."  Matt.  xiv.  36. 

The  virtue  of  that  power  by  which  he  wrought  these  things 
lay  not  in  his  garments,  for  then  the  soldiers,  who  seized  them  at 
his  crucifixion,  might  have  wrought  the  same  miracles ;  but  it 
was  because  Jesus  wished  it  to  be  so.  It  was  now  the  ac- 
ceptable time,  the  day  of  salvation,  foretold  by  Isaiah,  and 
Christ's  power  was  sufficient  to  remove  any  distemper  what- 
soever. 

It  has  been  mentioned  that  our  blessed  Saviour,  after  miracu- 
lously feeding  the  people,  ordered  them  to  disperse,  and  retire 
to  their  places  of  abode. 

The  former  command  they  obeyed,  but  instead  of  complying 
with  the  latter,  they  stayed  in  the  neighborhood  of  the  desert 
mountain ;  and  observing  that  no  boat  had  come  hither,  since 
the  disciples  left  their  Master,  they  concluded  that  Jesus  still 
continued  in  that  place,  and  had  no  design  of  leaving  his  atten- 
dants. Hence  they  were  persuaded,  that  though  Jesus  had 
modestly  declined  the  honor  of  being  made  a  king,  he  would 
accept  it  the  next  day  ;  especially  as  they  might  fancy  his  dis- 
ciples were  despatched  to  the  other  side,  with  no  other  intention 
than  to  prepare  every  thing  necessary  for  that  purpose.  Hopes 
like  these,  animated  them  to  continue  in  this  solitary  wilderness, 
and  take  up  their  lodgings  in  the  caverns  of  the  rocks  and  moun- 
tains, notwithstanding  their  difficulties  were  greatly  increased  by 
the  raging  of  the  storm. 

But  no  sooner  did  the  cheering  rays  of  light  appear,  than 
the  multitude  left  their  retreat,  and  searched  for  Jesus  in  every 
part  of  the  mountain,  to  the  summit  of  which  they  had  seen 
him  retire.  Finding  their  search  in  vain,  they  concluded  thai 
he  must  have  departed  for  the  other  side,  in  some  boat  belong- 
ing to  Tiberias,  which  had  been  forced  by  the  storm  to  take 
shelter  in  a  creek  at  the  foot  of  the  mountain.  Accordingly, 
they  repaired  to  Capernaum,  where  they  found  him  in  the 
synagogue,  teaching  the  people  ;  and  could  not  help  asking  him 
with  some  surprise,  "  Rabbi,  when  earnest  thou  hither  ?"  John, 
vi.  25. 

To  this  question  our  Lord  replied,  that  they  did  not  seek 
him  because  they  were  convinced  by  his  miracles  of  the  truth 
of  his  mission,  but  because  they  hoped  to  be  continually  fed  in 


176  LIFE    OF   JESUS    CHRIST. 

the  same  miraculous  manner  as  before.  "  Verily,  verily,  I  say 
unto  you,  ye  seek  me,  not  because  ye  saw  the  miracles,  but  be- 
cause ye  did  eat  of  the  loaves  and  were  filled."  These  are  the 
views  which  induce  you  to  follow  me  ;  but  ye  are  entirely  mis- 
taken ;  for  happiness  does  not  consist  in  the  meat  that  persishes, 
nor  is  it  that  sort  of  meat  you  must  expect  to  receive  from  the 
Messiah.  Mere  animal  foods,  which  please  and  delight  the 
body  only,  are  not  the  gifts  he  came  down  from  heaven  to  be- 
stow ;  it  is  the  meat  that  endureth  to  everlasting  life,  divine 
knowledge  and  grace,  which,  by  invigorating  all  the  faculties 
of  the  soul,  make  it  at  once  incorruptible  and  immortal :  neither 
ought  ye  to  follow  the  Son  of  man  with  any  intention  to  obtain 
the  meat  that  perisheth  ;  but  in  the  hope  of  being  rewarded 
with  the  meat  that  endureth  to  everlasting  life.  "Labor  not 
for  the  meat  which  perisheth,  but  for  that  meat  which  endureth 
unto  everlasting  life,  which  the  Son  of  man  shall  give  unto  you: 
for  him  hath  God  the  Father  sealed."  John,  vi.  27. 

The  Jews,  who  were  accustomed  to  the  metaphors  of  meat 
and  drink,  as  they  are  frequently  found  in  the  writings  of  their 
own  prophets,  to  signify  wisdom  and  knowledge,  might  easily 
have  understood  what  our  blessed  Saviour  meant  by  the  meat 
"  enduring  to  everlasting  life."  They,  however,  entirely  mis- 
took him  ;  imagining  that  he  spake  of  some  delicious  healthful 
animal  food,  which  would  render  them  immortal,  and  which  was 
only  to  be  procured  under  the  government  of  their  great  Mes- 
siah. It  is  herefore  no  wonder  that  this  exhortation  should  so 
greatly  affect  them,  that  they  asked  him  what  they  should  do  to 
erect  the  Messiah's  kingdom,  and  obtain  that  excellent  meat  which 
he  said  God  had  authorized  him  to  give  to  his  followers  ? 

The  Jews  were  elated  with  the  prospect  of  the  mighty  empire 
the  promised  Messiah  was  to  establish ;  and,  doubtlessly,  ex- 
pected that  Jesus  would  have  bidden  them  first  to  rise  against 
the  Romans,  vindicate  their  own  liberties,  and  then  establish  in 
every  country,  by  the  terror  of  fire  and  sword,  the  authority  of 
lhat  powerful  prince  so  long  expected  by  the  Jewish  nation. 
To  convince  them,  therefore,  of  their  mistake,  and  inform  them 
what  God  really  required  of  them,  towards  erecting  the  Messiah's 
kingdom,  Jesus  told  them,  that  they  should  believe  on  the  person 
sent  to  them  from  the  God  of  Jacob;  but  at  this  answer  they 
were  exceedingly  offended.  They  were  persuaded  that  he  could 
not  be  the  Messiah  promised  in  the  law  and  the  prophets,  who 
look  no  care  to  erect  a  temporal  kingdom.  And  some  of  them, 
more  audacious  than  the  rest,  had  the  confidence  to  tell  him, 
that  since  he  assumed  the  character  of  the  Messiah,  and  required 
them  to  believe  in  him  as  such,  it  was  necessary  that  he  should 
perform  greater  miracles  than  either  Moses  or  any  of  the  old 
prophets,  if  he  was  desirous  of  convincing  them,  that  they  ought 


LTFF.    OF    JESUS    CHRIST.  177 

to  believe  him  the  long-promised  Messiah.  "  They  said  there- 
fore unto  him,  What  sign  shewest  thou  then,  that  we  may  see 
and  believe  thee  ?  What  dost  thou  work  ?  Our  fathers  did  eai 
manna  in  the  desert ;  as  it  is  written,  He  gave  them  bread  from 
heaven  to  eat."  John,  vi.  30. 

By  extolling  the  miracle  of  the  manna,  by  calling  it  bread  from 
neaven,  and  by  insinuating  that  this  miracle  was  wrought  by 
Moses,  the  Jews  endeavored  to  deprecate  both  Christ's  mission 
and  his  miracle  of  the  loaves.  They  considered  this  miracle  as 
a  single  meal  of  terrestrial  food,  at  which  but  a  few  thousands 
had  been  fed ;  whereas,  Moses  had  supported  the  whole  Jewish 
nation,  during  the  space  of  forty  years,  in  the  wilderness,  by 
celestial  food.  To  this  objection  the  blessed  Jesus  replied,  "  Ve- 
rily, verily,  I  say  unto  you,  Moses  gave  you  not  that  bread  from 
heaven ;  but  my  Father  giveth  you  the  true  bread  from  heaven. 
For  the  bread  of  God  is  he  which  cometh  down  from  heaven,  and 
giveth  life  unto  the  world."  John,  vi.  32,  33.  Moses  did  not 
give  you  the  manna  that  fell  around  the  camp  in  the  wilderness, 
nor  did  it  descend  from  heaven ;  it  was  formed  in  the  regions  of 
the  air,  by  the  omnipotent  hand  of  the  God  of  Jacob.  But,  by 
the  miracle  of  the  loaves,  my  heavenly  Father  hath  typified  the 
true,  the  spiritual,  the  heavenly  bread,  which  he  himself  giveth 
to  the  sons  of  men,  and  of  which  the  manna  was  only  a  symboli- 
cal representation :  the  food  that  sustained  the  Israelites  in  the 
wilderness  was  sufficient  only  for  a  single  nation ;  but  this  for  all 
the  children  of  men. 

Many  of  the  Jews,  who  listened  with  pleasure  to  his  doctrine, 
having  heard  him  describe  the  properties  of  the  celestial  bread, 
were  animated  with  an  earnest  desire  of  being  always  fed  with 
it.  "  Lord,"  said  they,  "  evermore  give  us  this  bread ;"  to  which 
the  blessed  Jesus  answered,  "  I  am  the  bread  of  life.  He  that 
cometh  to  me  shall  never  hunger ;  and  he  that  believeth  on  me 
shall  never  thirst."  John,  vi.  35. 

Having  made  this  answer  to  those  who  listened  attentively  to 
his  doctrine,  he  turned  himself  to  such  as  had  heard  him  with 
prejudice,  and  took  every  advantage  of  wresting  his  words. 
You  ask  me,  says  he,  to  show  you  a  sign,  that  ye  may  see  and 
believe  me  to  be  the  true  Messiah.  Surely  you  have  seen  it : 
you  have  seen  my  character  and  mission  in  the  many  miracles  1 
have  performed:  miracles  abundantly  sufficient  to  convince  you 
that  I  am  really.the  Messiah  so  often  promised  by  the  ancient 
prophets,  so  long  expected  by  the  whole  Jewish  nation.  But, 
notwithstanding  all  these  proofs,  your  hearts  are  still  burdened ; 
you  expect  a  temporal  prince,  who  shall  raise  the  Jewish  king- 
dom above  all  the  empires  of  the  earth  :  and  because  I  do  not 
affect  the  authority  and  pomp  of  an  earthly  monarch,  you  reject 
me  as  an  impostor.  Your  infidelity,  therefore,  does  not  proceed 

12 


178  LIFK    OF   JESUS    CHRIST. 

from  want  of  evidence,  as  you  vainly  pretend,  but  from  the 
perverseness  of  your  own  dispositions,  which  may  perhaps  in 
time  be  overcome  ;  for  all  those  that  the  Father  hath  given  me, 
however  obstinate  they  may  be  for  a  season,  will  at  last  believe 
on  the  Son  of  God.  Nor  will  I  ever  reject  any  that  come  to  me, 
however  low  their  circumstances  may  be,  however  vile  they 
rnay  appear  in  their  own  eyes,  or  however  greatly  their  violence 
against  my  doctrines  may  have  been  exerted.  I  came  down 
from  heaven  not  to  act  according  to  the  common  method  of  hu- 
man passions,  which  excite  men  to  return  evil  for  evil,  but  to 
bear  with  them  ;  to  try  all  possible  means  to  bring  them  to  re- 
pentance ;  and  lead  them  in  the  straight  paths  of  virtue,  which 
terminate  at  the  mansions  of  the  heavenly  Canaan. 

It  is  the  fixed  will  of  my  Father,  to  bestow  eternal  life  on  all 
who  truly  believe  in  me ;  and,  therefore,  I  will  raise  them  up  at 
the  last  day 

As  the  prospect  of  the  greatest  part  of  the  Jews  extended  no 
farther  than  temporal  privileges  and  advantages,  it  is  no  wonder 
that  they  were  offended  at  this  doctrine ;  especially  at  his  affirm- 
ing that  he  was  the  bread  of  life,  and  that  he  came  down  from 
heaven.  Was  not  this  man,  said  they,  born  into  the  world  like 
other  mortals  ?  And  are  we  not  acquainted  with  his  parents  ? 
How,  then,  can  he  pretend  to  come  down  from  heaven  ? 

But  these  degrading  thoughts  could  not  escape  the  censure 
of  him  to  whom  nothing  is  a  secret.  You  need  not,  said  the 
blessed  Jesus,  object  to  my  birth,  and  the  meanness  of  my 
relations,  nor  consider  them  as  inconsistent  with  my  heavenly 
extraction.  For,  while  you  believe  your  teachers,  who  have  so 
shamefully  corrupted  the  oracles  of  Omnipotence,  and  filled 
your  minds  with  the  vain  expectation  of  a  temporal  kingdom, 
you  cannot  believe  on  me.  No  man  can  believe  on  the  Son  ot 
God,  unless  he  be  persuaded  by  the  Father.  You  need  not  be 
surprised  at  this ;  for  however  ye  may  imagine  that  all  men,  at 
the  appearance  of  the  Messiah,  will  flock  to  him  with  great 
cheerfulness,  and  become  the  willing  subjects  of  his  kingdom, 
without  any  extraordinary  means  or  persuasion,  the  prophets 
plainly  foretold  the  contrary :  for  they  promise  that  men  shall 
enjoy  the  teaching  of  the  Father,  in  a  far  more  eminent  manner 
during  the  Messiah's  kingdom,  than  under  any  preceding  dispen- 
sation ;  consequently,  persuasion,  and  the  most  earnest  persua- 
sion too,  is  necessary.  You  are  not  to  understand  that  by  being 
taught  of  God,  you  are  to  see,  with  your  bodily  eyes,  the  invisi- 
ble Jehovah,  because  that  privilege  is  confined  to  the  Son  alone  : 
but  that  you  are  to  be  taught  by  the  Spirit  of  God  whatever  is 
requisite  for  your  eternal  interest  in  and  by  me,  who  am  the  way, 
the  truth,  and  the  life. 


LIFE    OF   JESUS    CHRIST.  170 

Having  thus  asserted  the  dignity  of  his  mission,  and  demon- 
strated that  it  really  belonged  to  him,  the  blessed  Jesus  exam- 
ined the  comparison  between  himself,  considered  as  the  bread 
from  heaven,  and  the  manna  which  Moses  provided  for  their 
fathers  in  the  wilderness.  The  manna,  said  he,  which  your 
fathers  ate  in  the  desert,  could  not  preserve  them  from  temporal 
death ;  but  the  bread  which  came  down  from  heaven  will  render 
men  immortal.  "  I  am  the  living  bread,  which  came  down  from 
heaven :  if  any  man  eat  of  this  bread,  he  shall  live  for  ever. 
And  the  bread  that  I  will  give  is  my  flesh,  which  1  will  give  for 
the  life  of  the  world."  John,  vi.  51. 

Though  the  divine  teacher,  on  this  occasion,  made  use  of  no 
other  expressions  than  what  the  Jews  had  been  accustomed  to 
interpret  in  a  figurative  sense  ;  yet,  so  great  was  their  perverse- 
ness,  that  they  considered  them  as  spoken  literally,  and  were 
astonished  beyond  measure  at  what  he  could  mean,  by  saying 
he  would  give  them  "  his  flesh  to  eat."  Jesus,  however,  know- 
ing how  unreasonable  his  hearers  were,  did  not  proceed  to  ex- 
plain himself  more  particularly  at  this  time.  But  persisting  in 
the  same  figurative  manner  of  expression,  here  peated  and  affirm- 
ed more  earnestly,  what  he  had  before  asserted.  Except,  said 
he,  ye  be  entirely  united  to  me,  by  a  hearty  practice  and  be- 
lief of  my  doctrine,  partake  of  the  merit  of  that  sacrifice  that 
I  shall  offer  for  the  sins  of  the  world,  continue  in  the  commu- 
nion of  my  religion,  and  receive  spiritual  nourishment,  by  the 
continual  participation  of  those  means  of  grace  which  I  shall 
purchase  for  you  by  my  death,  ye  can  never  enter  the  happy 
mansions  of  eternity.  "  Whoso  eateth  my  flesh  and  drinketh  my 
blood,  hath  eternal  life  ;  and  I  will  raise  him  up  at  the  last  day. 
For  my  flesh  is  meat  indeed,  and  my  blood  drink  indeed." 
John,  vi.  54,  55. 

This  is  the  bread  which  came  down  from  heaven  ;  a  kind  of 
bread  infinitely  superior  to  that  of  manna,  both  in  its  nature 
and  efficacy.  It  is  different  in  its  nature  from  manna,  because 
it  is  not  to  be  eaten,  as  your  fathers  ate  that  food  in  the  wilder- 
ness; "they  ate  manna  and  are  dead."  It  is  different  in  its 
effect,  because  he  that  "  eateth  of  this  bread  shall  live  for 
ever." 

These  particulars  Jesus  spake  in  the  hearing  of  ail  the  peo- 
ple, who  attended  the  public  worship  in  the  synagogue  of  Ca- 
pernaum ;  and  though  most  of  the  metaphors  were  very  easy  to 
be  understood,  yet  they  could  not  comprehend  what  he  meant, 
by  "  eating  his  flesh,  and  drinking  his  blood  :"  a  thing  not  only 
prohibited  by  the  laws  of  Moses,  but  also  repugnant  to  the 
customs  of  all  civilized  nations. 

Many,  therefore,  who  had  followed  him,  considered  it  as  in- 
consistent, and  absolutely  absurd.  But  Jesus  answered,  Are 


180  LIFE    OF   JESUS    CHRIST. 

you  offended  because  I  told  you  my  flesh  is  bread  ;  that  it  came 
down  from  heaven  ;  and  that  you  must,  in  order  to  have  eternal 
life,  eat  my  flesh,  and  drink  my  blood  ?  But  what  if  ye  shall 
see  the  Son  of  man  ascend  up  bodily  into  heaven,  from  whence 
he  was  sent  by  his  heavenly  Father  ?  You  will  then  surely  be 
persuaded  that  I  really  came  from  heaven :  and  at  the  same 
time  be  convinced  that  you  cannot  eat  my  flesh  in  a  corporeal 
manner. 

I  never  meant  that  you  should  understand  the  expression 
literally ;  my  flesh  in  that  case  would  be  of  no  advantage  to 
the  children  of  men.  The  metaphor  was  only  used  to  indi- 
cate that  you  must  believe  in  the  doctrines  which  I  preach  ;  for 
to  reveal  these,  I  took  upon  me  the  veil  of  flesh,  and  assumed 
the  nature  of  man.  It  is,  therefore,  more  properly  my  Spirit 
that  confers  this  life  on  the  human  race,  and  renders  them 
immortal. 

My  doctrine  may,  perhaps,  be  ineffectual  to  some  of  you, 
because  ye  are  desirous  of  perverting  it,  and  from  thence  to 
form  a  pretence  for  forsaking  me.  I  well  know  the  secret 
recesses  of  every  heart ;  and  therefore  told  you,  that  no  man  can 
believe  on  me,  except  it  was  given  him  of  my  Father. 

The  self-sufficient,  self-righteous  Jews  were  so  offended  at 
this  discourse,  that  many  of  them,  who  had  hitherto  been  our 
Saviour's  disciples,  went  out  of  the  synagogue,  and  never 
came  more  to  hear  him.  They  found  that  all  their  pleasing 
views  of  worldly  grandeur,  and  an  extensive  kingdom,  could 
have  nothing  more  than  an  ideal  foundation,  if  they  ac- 
knowledged Jesus  to  be  the  Messiah.  And  as  they  were  un- 
willing to  abandon  all  their  favorite  hopes  of  power,  they  re- 
fused to  own  him  for  the  great  Redeemer  of  Israel  they  had  so 
long  expected. 

When  the  Jews  were  departed,  Jesus  turned  himself  to  his 
disciples,  and,  with  a  look  of  ineffable  sweetness,  said  to  them, 
"  Will  ye  go  away  ?"  To  this  Peter  answered,  "  Lord,  to 
whom  shall  we  go  ?  Thou  hast  the  words  of  eternal  life  !  And 
we  believe  and  are  sure,  that  thou  art  that  Christ  the  Son  of  the 
living  God."  John,  vi.  68,  69. 

Peter,  in  this  reply,  alluded  to  our  Lord's  declaration  of 
himself,  in  \\hich  he  says,  that  he  was  the  bread  of  life,  founding 
his  faith  in  him  as  the  Messiah. 

But  Jesus,  to  convince  him  that  he  was  not  ignorant  of  the 
most  secret  thoughts  of  the  heart,  nor  afraid  that  his  enemies 
should  be  spectators  of  his  most  retired  actions,  told  him,  that 
one  of  the  twelve  was  a  wicked  man,  and  would  be  guilty  of  the 
vilest  action.  The  prediction  of  Jesus  was  punctually  verified, 
when  Judas  Iscariot,  one  of  the  twelve  chosen  disciples,  basely 
betrayed  his  great  Lord  and  Master. 


LIFE    OF   JESUS   CHRIST.  181 


CHAPTER  XV. 

* 

Pharisaical  superstition  severely  reprimanded. — The  great  Re- 
deemer continues  to  display  his  power  and  benevolence  in 
the  relief  of  several  objects  of  ajjliction. — Guards  his  disci- 
ples against  the  prevailing  errors  and  fallacies  of  the  Scribes 
and  Pharisees. — Proceeds  on  the  work  of  his  heavenly  Fa- 
ther. 

THE  season  of  the  grand  passover  approaching,  Jesus  went 
up  to  Jerusalem,  to  attend  that  solemnity.  But  the  Jews  being 
offended  at  his  discourse  in  the  synagogue  of  Capernaum,  made 
an  attempt  upon  his  life.  Our  Lord,  therefore,  finding  it  impos- 
sible to  remain  in  Jerusalem  in  safety,  departed  from  that  city, 
and  retired  into  Galilee. 

The  pharisees  were  sensible  they  could  not  perpetrate  their 
malicious  designs  upon  him  on  that  occasion;  they  therefore 
followed  him,  hoping  to  find  something  by  which  they  might  ac- 
cuse him  ;  and  at  length  ventured  to  attack  him  for  permitting 
his  disciples  to  eat  with  unwashed  hands,  because,  in  so  doing, 
they  transgressed  the  tradition  of  the  elders. 

Moses  had,  indeed,  required  external  cleanliness  as  a  part 
of  their  religion ;  but  it  was  only  to  signify  how  careful  the 
servants  of  the  Almighty  should  be  to  purify  themselves  from 
all  uncleanness,  both  of  flesh  and  spirit.  These  ceremonial 
institutions  were,  in  process  of  time,  prodigiously  multiplied, 
and  the  pharisees,  who  pretended  to  observe  every  tittle  of 
the  law,  considered  it  as  a  notorious  offence  to  eat  bread  with 
unwashed  hands,  though  at  the  same  time  they  suffered  the 
more  weighty  precepts  of  the  law  to  be  neglected  and  for- 
gotten. 

To  expose  the  absurdity  of  such  superstitious  customs,  our 
Saviour  applied  to  them  the  words  of  the  prophet  Isaiah,  "  This 
people  honoreth  me  with  their  lips,  but  their  heart  is  far  from 
me."  Adding,  that  all  their  worship  was  vain,  and  displeasing 
to  the  Almighty,  while  they  praised  themselves,  and  imposed  upon 
others  the  frivolous  precepts  of  man's  invention,  and  at  the  same 
time  neglected  the  eternal  rules  of  righteousness  :  and  to  remove 
all  objections  that  might  he  brought  against  this  imputation  o 
gross  profaneness  in  the  pharisees,  he  supported  it  by  a  very  re- 
markable instance. 

God,  said  the  Saviour  of  the  world,  hath  commanded  chil- 
dren to  honor  their  parents,  and  to  maintain  them,  when  reduced 
to  poverty,  by  sickness,  age,  or  misfortunes,  promising  life  to 
such  as  obey  this  precept,  and  threatening  death  to  those  who 


182  LIFE    OF    JESUS    CHRIST. 

disregard  it.  But  notwithstanding  the  peremptory  command- 
ment of  Omnipotence,  you  teach,  that  it  is  a  more  sacred  duty  to 
enrich  the  temple  than  to  nourish  their  parents,  reduced  to  the 
utmost  necessity  ;  pretending  that  what  is  offered  to  the  great 
Parent  of  the  universe  is  much  better  bestowed  than  what  is  given 
to  the  support  of  our  earthly  parents ;  making  the  interest  of  God 
absolutely  different  from  that  of  his  creatures.  Nay,  ye  teach, 
that  it  is  no  breach  of  the  commandment  for  a  man  to  suffer  his 
parents  to  perish,  provided  he  has  given  what  ought  to  nourish 
them,  to  the  temple  of  Jerusalem.  Thus  have  ye  concealed,  un- 
der the  cloak  of  piety,  the  most  horrid,  the  most  unnatural  crime 
any  person  can  commit. 

Having  thus  reproved  the  pharisees,  he  called  the  multitude  to 
him,  and  desired  them  to  reflect  on  the  absurdity  of  the  precepts 
inculcated  by  the  scribes.  These  hypocrites,  said  he,  solicitous 
about  trifles,  neglect  the  great  duties  of  morality,  which  are  of 
eternal  obligation.  They  shudder  with  horror  at  unwashed 
hands,  but  are  perfectly  easy  under  the  guilt  of  a  polluted  con- 
science, though  they  must  be  sensible,  that "  not  that  which  goeth 
into  the  mouth  defileth  a  man  :  but  that  which  cometh  out  of  the 
mouth,  this  defileth  a  man."  Matt.  xv.  11. 

The  haughty  pharisees  were  highly  offended  at  his  speaking  in 
a  degrading  manner  of  their  traditions.  And  the  apostles,  who 
would  gladly  have  reconciled  their  Master  and  the  pharisees, 
insinuated  to  Jesus  that  he  ought  to  have  acted  in  another 
manner.  To  which  our  Saviour  answered,  "  Every  plant 
which  my  heavenly  Father  hath  not  planted,  shall  be  rooted 
up."  Matt.  xv.  13.  As  if  he  had  said,  you  have  not  cause  to 
fear  their  anger,  as  both  they  and  their  doctrine  shall  perish  to- 
gether, for  neither  of  them  came  from  God.  Adding,  "Let 
them  alone :  they  be  blind,  leaders  of  the  blind.  And  if  the 
blind  lead  the  blind,  both  shall  fall  into  the  ditch."  Matt. 
xv.  14. 

His  disciples,  not  fully  comprehending  this  doctrine,  desired 
their  Master  to  explain  it.  This  our  Saviour  complied  with,  and 
showed  them  that  meats  being  of  a  corporeal  nature,  could  not  de- 
file the  mind  of  man,  or  render  him  polluted  in  the  sight  of  the 
Almighty,  unless  they  are  used  to  excess,  or  in  opposition  to  the 
commandment  of  God ;  and  even  then  the  pollution  arose  from 
the  man,  and  not  from  the  meat.  But,  on  the  contrary,  that 
which  proceedeth  out  of  the  mouth  of  a  man  comes  from  his 
heart,  and  really  polluteth  his  mind. 

These  doctrines  of  truth  could  not  fail  of  irritating  the  phar- 
isees, as  they  tended  to  strip  them  of  the  mask  with  which  they 
concealed  their  deformity,  and  rendered  themselves  so  venerable 
in  the  eyes  of  the  vulgar ;  and  therefore  their  plots  were  levelled 
against  his  reputation  and  life. 


LIFE    OF    JESUS    CHRIST.  183 

*  "A 

Jesus,  to  avoid  their  malice,  retired  to  the  very  borders  of  Pal- 
estine, to  the  coast  of  those  two  celebrated  Gentile  cities,  Tyre 
and  Sidon,  proposing  there  to  conceal  himself  for  a  time :  but  he 
could  not  be  hid.  It  was  as  impossible  for  the  divine  "  Son  of 
righteousness"  to  be  concealed  where  he  came  with  tiis  healing 
wings  and  message  of  peace,  as  it  is  for  the  sun  in  the  firmament, 
when  he  riseth  in  all  his  glory,  "  as  a  bridegroom  cometh  out  of 
his  chamber,  and  as  a  giant  rejoiceth  to  run  his  course."  For  a 
certain  woman  of  Canaan,  having  heard  of  him,  determined  to 
implore  his  assistance.  She  was,  indeed,  one  of  the  most  abject 
sort  of  Gentiles,  a  Canaanite,  one  of  that  detested  race  with  which 
the  Jews  would  have  no  dealing,  nor  even  conversation  ;  but  not- 
withstanding all  these  discouraging  circumstances,  she  threw 
herself,  as  an  humble  petitioner,  on  the  benevolent  mercies  of  the 
Son  of  God.  Strong  necessity  urged  her  on  ;  and  insuperable 
distress  caused  her  to  be  importunate.  Alas  !  unhappy  parent ! 
her  only  daughter,  her  beloved  child,  had  an  unclean  spirit,  "  was 
grievously  vexed  with  a  devil." 

When  her  case  was  so  urgent,  and  her  woes  so  poignant,  who 
can  wonder  that  she  was  so  importunate,  and  would  take  no  re- 
fusal from  this  divine  person,  who,  she  knew,  was  able  to  deliver 
her  ?  Accordingly,  she  came ;  she  fell  at  his  feet ;  she  besought 
him ;  she  cried,  saying,  "  Have  mercy  on  me,  O  Lord,  thou 
Son  of  David,  have  mercy."  I  plead  no  merits  ;  as  a  worthless 
suffering  wretch,  I  entreat  only  the  bowels  of  thy  mercy  ;  I  en- 
treat it,  for  1  believe  thee  to  be  the  Son  of  David,  the  promised 
Messiah,  the  much-desired  Saviour  of  the  world ;  have  mercy 
on  me,  for  the  case  of  my  child  and  her  distresses  are  my 
own :  "  My  daughter  is  grievously  vexed  v.  ith  a  devil."  Matt. 
xv.  22. 

Is  it  not  at  the  first  view  astonishing  that  such  a  petitioner 
should  be  rejected ;  and  rejected  by  a  bountiful  and  merciful 
Redeemer,  who  kindly  invited  all  that  were  heavy  laden  to  come 
to  him  ;  who  promised  never  to  cast  out  any  that  would  come, 
and  whose  business  it  was  "  to  go  about  doing  good  ?" 

We,  however,  find  he  answered  this  woman  not  a  word :  he 
did  not,  in  appearance,  take  the  least  notice,  either  of  her  or 
her  distress.  But  this  silence  did  not  intimidate  her ;  she  still 
cried,  she  still  besought,  she  still  importunately  pressed  her  pe- 
tition ;  so  that  the  very  disciples  were  moved  with  her  cries,  and 
became  her  advocates.  They  themselves,  though  Jews,  besought 
their  Master  to  dismiss  this  petitioner,  to  grant  her  request,  and 
to  send  her  away. 

But  Jesus  soon  silenced  them,  by  an  answer  agreeable  to  their 
own  prejudices.  "  I  am  not  sent,"  said  he,  "  but  unto  the  lost 
sheep  of  the  house  of  Israel."  To  this  the  disciples  readily  as- 
sented ;  and  as  they  had  an  high  opinion  of  the  Jews'  preroga- 


184  LIFE    OF   JESUS    CHRIST. 

live,  were  so  well  satisfied  with  the  answer,  that  we  hear  them 
pleading  no  more  for  this  lost,  this  miserable  Gentile. 

But  this  soothed  not  her  griefs ;  it  was  her  own  cause,  and 
what  is  immediately  our  own  concern  animates  us  to  the  most 
zealous  application.  Somewhat  encouraged  that  she  was  the 
subject  of  discourse  between  our  Lord  and  his  disciples,  she 
ventured  to  approach  the  Saviour  of  the  world,  though  she  well 
knew  that  the  law  actually  forbade  such  an  intercourse ;  yet  she 
came,  she  worshipped  "  this  Son  of  David,"  she  confessed  again 
his  divinity,  and  prayed,  saying,  "  Lord,  help  me  !" 

The  compassionate  Saviour  now  condescended  to  speak  to 
her,  but  with  words  seemingly  sufficient  to  have  discouraged 
every  farther  attempt ;  nay,  to  have  filled  her  with  bitter  dislike 
lo  his  person,  though  she  had  conceived  such  high  and  noble 
notions  of  his  mercy  and  favor :  "  It  is  not  meet,"  said  he,  "  to 
take  the  children's  bread  and  to  cast  it  to  the  dogs."  Matt.  xv. 
26.  It  is  not  justice  to  deprive  the  Jews,  who  are  the  children 
of  the  covenant,  the  descendants  of  Abraham,  of  any  part  of 
those  blessings  which  I  came  into  the  world  to  bestow,  especially 
to  you,  who  are  aliens  and  strangers  from  the  commonwealth  of 
Israel. 

This  answer,  though  severe,  could  not  shake  her  humility  nor 
overcome  her  patience  ;  she  'meekly  answered,  "  Truth,  Lord ; 
yet  the  dogs  eat  of  the  crumbs  which  fall  from  their  master's 
table."  Matt.  xv.  27.  Let  me  enjoy  that  kindness  which  the 
dogs  of  any  family  are  not  denied ;  from  the  plenty  of  miraculous 
cures,  which  thou  bestowest  on  the  Jews,  drop  this  one  to  me, 
who  am  a  poor  distressed  Heathen :  for  they  will  suffer  no  greater 
loss  by  it,  than  the  children  of  a  family  do  by  the  crumbs  which 
are  cast  to  the  dogs. 

Our  Lord  having  put  the  woman's  faith  to  a  very  severe  trial, 
and  well  knowing  that  she  possessed  a  just  notion  of  his  power 
and  goodness,  as  well  as  of  her  own  unworthkiess,  wrought 
with  pleasure  the  cure  she  solicited  in  behalf  of  her  daughter ; 
and,  at  the  same  time,  gave  her  faith  the  praise  it  so  justly  de- 
served. "  Oh  !  woman,  great  is  thy  faith  :  be  it  unto  thee  even 
as  thou  wilt.  And  her  daughter  was  made  whole  from  that  very 
hour."  Matt.  xv.  28. 

After  performing  this  miracle,  Jesus  returned  to  the  Sea  of 
Galilee,  through  the  region  of  Decapolis.  In  this  country  a 
man  was  brought  to  him  who  was  deaf,  and  had  an  impediment 
in  his  speech.  Objects  in  distress  were  always  treated  with 
benevolence  by  the  holy  Jesus :  but  as"  the  people  now  thronged 
about  him,  in  expectation  that  he  would  soon  establish  his 
kingdom,  he  thought  proper  to  take  the  man,  with  his  relations, 
aside  from  the  multitude ;  after  which  he  put  his  fingers  in  his 
ears,  and  touched  his  tongue,  that  the  deaf  man,  who  could 


LIFE   OF   JESUS    CHRIST.  185 

not  be  instructed  by  language,  might  know  from  whence  all  his 
benefits  flowed.  He  then  "  looked  up  to  heaven,  he  sighed,  and 
sailh  unto  him,  Ephphatha,  that  is,  Be  opened.  And  straight 
way  his  ears  were  opened,  and  the  string  of  his  tongue  was  loos 
ed,  and  he  spake  plain.  And  he  charged  them  that  they  should 
tell  no  man."  Mark,  vii.  34,  35,  36.  t 

But,  notwithstanding  they  were  enjoined  to  secrecy,  the  man, 
or  his  relations,  published  it  in  every  -part  of  the  country,  doubt- 
less thinking  they  could  not  be  too  lavish  in  the  praises  of  so 
great  a  benefactor  :  especially  as  the  modesty  with  which  he  had 
performed  'the  cure  abundantly  demonstrated  that  his  sole  view 
was  the  benefit  of  the  human  race. 

This  rumor  gathered  the  multitude  round  him  in  Decapolis  ; 
for  the  fame  of  his  miracles  was  extended  to  every  corner  of 
the  country.  He,  therefore,  to  avoid  the  prodigious  crowds  ol 

gsople,  retired  into  a  desert  mountain,  near  the  Sea  of  Galilee, 
ut  the  solitary  retreats  of  the  wilderness  were  unable  to  conceal 
this  beneficent  Saviour  of  the  human  race.  They  soon  discov- 
ered his  retreat,  and  brought  to  him  from  all  quarters,  the  sick, 
the  lame,  the  dumb,  the  blind,  and  the  maimed.  The  sight  of 
so  many  objects  in  distress  so  excited  the  compassion  of  the  Son 
of  God,  that  he  graciously  released  them  from  all  their  com- 
plaints. Miracles  like  these,  could  not  fail  of  astonishing  the 
spectators,  especially  those  performed  upon  the  dumb ;  for  it  must 
be  remembered,  that  he  not  only  conferred  on  those  the  faculty  of 
hearing,  and  pronouncing  articulate  sounds,  but  conveyed  at  once 
into  their  minds  the  whole  language  of  their  country  ;  they  were 
instantly  acquainted  with  all  the  words  it  contained,  their  signi 
fication,  their  powers,  and  their  uses  ;  at  the  same  time  they  en- 
joyed the  habit  of  speaking  it  both  fluently  and  copiously.  This 
was  surely  enough  to  demonstrate  to  the  most  stupid,  that  such 
works  could  have  been  effected  by  nothing  less  than  infinite 
power.  "  The  multitude  wondered,  when  they  saw  the  dumb 
to  speak,  the  maimed  to  be  whole,  the  lame  to  walk,  and  the 
blind  to  see ;  and  they  glorified  the  God  of  Israel."  Matt 
xv.  31. 

The  various  works  performed  by  the  blessed  Redeemer  de- 
tained the  multitude  in  the  desert  with  him  three  days,  during 
which  time  they  consumed  all  the  provisions  they  had  brought 
into  this  solitary  place.  But  Jesus  would  not  send  them  away 
fasting,  lest  any  who  had  followed'  him  so  far  from  their  habita 
tions  should  faint  in  their  return.  Accordingly  he  again  exerted 
his  almighty  power,  to  feed  the  multitude  a  second  time  in  the 
wilderness. 

It  is  highly  worthy  of  our  notice,  the  great  wisdom  of  our 
blessed  Saviour,  in  choosing  to  spend  so  great  a  part  of  the 
time  hs  executed  his  public  ministry,  in  the  wilderness,  and  in 


186  LIFE    OF    JESUS    CHRIST. 

solitary  places.  He  did  not  seek  the  applauses  of  men,  but  the 
eternal  salvation  of  their  souls ;  azid  therefore  often  delivered 
his  doctrines  in  the  silent  retreats  thereof:  in  consequence  of 
which  he  was  followed  by  such  only  as  had  dispositions  adapted 
for  profiting  by  his  instructions.  It  could  not  be  supposed  that 
many  of  different  dispositions  would  accompany  him  into  soli- 
tudes, where  they  were  to  sustain  the  incoveniences  of  hunger 
for  several  days  successively,  and  be  at  the  same  time  exposed 
to  all  the  inclemencies  of  the  weather.  Those  only  who  were 
desirous  of  instruction,  could,  therefore,  be  expetoed  to  follow 
the  blessed  Jesus  into  those  retired  parts  ;  and  on  those,  doubt- 
less, his  doctrine  distilled  like  dew,  and  like  the  small  rain  upon 
the  tender  herb.  Happy  mortals  !  who  thus  exchanged  the 
shallow  and  frothy  streams  of  folly,  for  the  deep  and  salutary 
rivers  of  eternal  wisdom  ;  who  left  the  noise  and  bustle  of  a 
covetous  bigoted  people,  for  the  calm  instructions  of  the  Son  ol 
God  ;  and  exchanged  the  perishing  bread  of  this  world  for  the 
"  bread  of  life,  the  bread  that  came  down  from  heaven !" 

After  feeding  the  multitude  miraculously,  Jesus  retired  into 
a  district,  called  Dalmanutha,  a  part  of  the  territory  of  Magdala. 
Here  he  was  visited  by  the  pharisees,  who,  having  heard  that  he 
had  a  second  time  fed  the  multitude  miraculously,  were  fearful 
that  the  common  people  would  acknowledge  him  for  the  Messiah : 
and  therefore  determined  openly  and  publicly  to  confute  his  pre- 
tensions to  that  character. 

In  order  to  do  this,  they  boldly  demanded  of  him  a  sign  from 
heaven  :  for  it  must  be  remembered,  that  the  Jews  expected  the 
Messiah  would  make  his  first  public  appearance  in  the  clouds  of 
heaven,  and  in  a  glorious  manner  establish  a  temporal  kingdom. 
This  opinion  was  founded  on  the  following  prophecy  of  Daniel, 
which  they  understood  literally :  "  I  saw  in  the  night  visions, 
and,  behold,  one  like  the  Son  of  Man  came  with  the  clouds  of 
heaven,  and  came  to  the  Ancient  of  Days,  and  they  brought 
him  near  before  him.  And  there  was  given  him  dominion,  and 
glory,  and  a  kingdom,  that  all  people,  nations,  and  languages, 
should  serve  him.  His  dominion  is  an  everlasting  dominion, 
which  shall  not  pass  away ;  and  his  kingdom,  that  which  shall  not 
be  destroyed."  Daniel,  vii.  13,  14. 

It  is  therefore  evident,  that  the  pharisees,  by  desiring  Jesus  to 
show  them  a  sign  from  heaven,  meant  that  he  should  demon- 
strate himself  to  be  the  Messiah,  by  coming  in  a  visible  and 
miraculous  manner  from  heaven,  and' wresting  with  great  pomp 
the  sceptre  of  David  from  the  hands  of  the  Romans. 

If  the  minds  of  the  pharisees  had  been  open  to  conviction, 
the  proofs  which  Jesus  was  daily  giving  them  would  have  been 
more  than  sufficient  to  establish  the  truth  of  his  mission,  and 
demonstrate  that  he  was  the  long-expected  Messiah. 


LIFE    OF   JESUS    CHRIST.  189 

But  they  were  not  desirous  of  being  convinced  ;  and  to  that 
alone,  and  not  to  want  of  evidence,  or  of  capacity  in  themselves, 
it  was  owing,  that  they  refused  to  acknowledge  our  Saviour  to  be 
the  person  foretold  by  the  prophets.  Their  disposition  was  ab- 
solutely incorrigible ;  so  that  Jesus  sighed  deeply  in  his  spirit, 
and  declared  that  the  ?ign  they  sought  should  never  be  given 
them  :  and  that  the  only  sign  they  were  to  expect  was  that  of  the 
prophet  Jonas,  or  the  miracle  of  his  own  resurrection :  a  sign 
indeed  much  greater  than  any  shown  by  the  ancient  prophets  ; 
and  consequently,  a  sign  which  demonstrated  that  Jesus  was  far 
superior  to  them  all.  "  A  wicked  and  adulterous  generation 
seeketh  after  a  sign,  and  there  shall  no  sign  be  given  unto  it,  but 
the  sign  of  the  prophet  Jonas."  Matt.  xvi.  4. 

Having  thus  reproved  the  impertinent  curiosity  of  the  phari- 
sees,  he  departed,  with  his  disciples,  and  entered  into  a  ship;  and 
as  they  sailed,  he  cautioned  them  to  beware  of  the  doctrine  of  the 
pharisees  and  sadducees,  which  he  termed  leaven,  from  iis  perni 
cious  influence  in  filling  the  minds  of  men  with  pride,  and  other 
irregular  passions :  these  hypocrites  chiefly  insisted  on  the  obser- 
vations of  frivolous  traditions,  but  neglected  the  true  principles 
of  piety,  and  hence  filled  the  minds  of  their  hearers  with  an  high 
opinion  of  their  own  sanctity. 

But  the  disciples  having  forgotten  to  take  bread  with  them, 
understood  that  he  intended  to  caution  them  against  procuring 
it  from  the  heathens  or  Samaritans.  They  were  so  weak,  as  not 
to  think  that  their  Master,  who  had  fed  some  thousands  of  people 
with  five  loaves,  was  also  capable  of  providing  for  them  in  their 
necessities. 

On  his  landing  at  Bethsaida,  they  brought  unto  him  a  blind 
man,  desiring  that  he  would  heal  him  :  Jesus,  accordingly,  took 
the  man  by  the  hand,  and  led  him  out  of  the  city,  and  having  spit 
upon  his  eyes,  and  put  his  jjands  upon  him,  asked  him  if  he  saw 
aught  1  To  which  the  man  answered,  "  I  see  men  as  trees  walk- 
ing "  A  very  good  expression  to  convey  an  idea  of  the  indis- 
tinctness of  his  vision.  Jesus  then  put  his  hands  again  up,o» 
him,  and  he  was  restored  to  sight,  "  and  saw  every  man  clearly,5" 
It  should  be  remembered  that  the  people  of  Bethsaida  had,  by 
their  ingratitude,  impertinence,  and  infidelity,  greatly  displeased 
the  Saviour  of  the  world  :  and  this,  perhaps,  was  the  reason  why 
Jesus  would  not  perform  the  cure  in  that  city,  but  led  the  man 
out  into  the  adjacent  plain.  The  people  had  also,  for  a  long 
time,  been  solicitous  that  he  would  take  upon  himself  the  character 
of  the  temporal  Messiah  ;  and  therefore  he  chose  to  perform  this 
miracle  without  the  city,  to  prevent  their  farther  importunity*  so 
incompatible  with  the  modesfy  and  lowliness  of  our  dear  Lord 
and  Master. 


190  LIFE    OF    JESUS    CHRIST. 


CHAPTER  XVI. 

The  blessed  Jesus  delegates  a  special  power  to  Peter,  one  of  hit 
Disciples. — Pronounces  the  final  judgment  of  the  world,  and 
is  afterwards  transfigured  upon  the  Mount. 

JESUS  having  displayed  his  power  and  goodness  in  restoring 
the  blind  man  to  sight,  departed  from  Bethsaida,  and  retired  into 
the  territory  of  Csesarea  Philippi,  where,  being  desirous  of  prov- 
ing, in  some  measure,  the  faith  of  the  apostles,  he  asked  them, 
saying, "  Whom  do  men  say,  that  I,  the  Son  of  Man,  am  ?"  In 
answer  to  this  question,  the  disciples  replied,  "  Some  say,  that 
thou  art  John  the  Baptist ;  some  Elias  ;  and  others  Jeremias,  or 
one  of  the  prophets."  Matt.  xvi.  14. 

The  people  in  general  mistook  the  character  of  our  Saviour, 
because  he  did  not  assume  that  outward  pomp  and  grandeur 
with  which  they  supposed  the  Messiah  would  be  adorned. 
Jesus  was  therefore  desirous  of  hearing  what  idea  his  dis- 
ciples formed  of  his  character,  as  they  had  long  enjoyed  the 
benefit  of  his  doctrines  and  miracles ;  and  accordingly  asked 
them,  What  they  themselves  understood  him  to  be  ?  To  this 
question  Simon  Peter  replied, "  Thou  art  the  Christ,  the  Son  of 
the  living  God." 

Our  Saviour  acknowledged  the  title ;  telling  Peter  that  God 
alone  had  revealed  the  secret  to  him.  And  in  allusion  to  his  sur 
name,  Peter,  which  signifies  a  rock,  our  Saviour  promised  that 
he  should  have  a  principal  hand  in  establishing  his  kingdom ; 
and  that  the  Christian  church  should  be  erected  on  his  labors, 
as  on  a  solid  foundation,  never  to  be  destroyed.  "  And  I  say 
also  unto  thee,  that  thou  art  Peter,  and  upon  this  rock  I  will  build 
my  church :  and  the  gates  of  hell  sfiall  not  prevail  against  it. 
And  I  will  give  unto  thee  the  keys  of  the  kingdom  of  heaven : 
and  whatsoever  thou  shall  bind  on  earth,  shall  be  bound  in  heaven: 
and  whatsoever  thou  shall  loose  on  earth,  shall  be  loosed  in  hea- 
ven." Matt.  xvi.  18,  19. 

Having  delegated  this  power  to  Peter,  our  Saviour  strictly 
forbade  his  disciples  to  tell  any  man  that  he  was  the  Messiah  ; 
because  it  had  been  decreed  in  the  courts  of  heaven  that  he 
should  be  rejected  by  the  rulers  of  Israel  as  a  false  Christ,  and 
suffer  the  pains  of  death.  "  Then  charged  he  his  disciples,  that 
they  should  tell  no  man  that  lie  was  Jesus  the  Chrisl."  Matt. 
xvi.  20.  Circumslances  which  could  nol  fail  of  giving  his  fol- 
lowers great  offence,  as  they  did  not  yet  understand  the  true 
nature  of  his  kingdom  ;  and  therefore  he  thought  proper  to  let 


LIFE    OF   JESUS    CHRIST.  ]91 

every  man  form  a  judgment  of  his  mission,  from  his  doctrine 
and  miracles. 

The  foregoing  discourses  had  doubtless  filled  the  apostles' 
minds  with  lofty  imaginations,  and  therefore  our  Saviour  thought 
proper  to  acquaint  them  with  his  sufferings,  in  order  to  check 
any  fond  expectation  of  temporal  power.  Peter,  however,  was 
greatly  displeased  to  hear  his  Master  talk  of  dying  at  Jerusa- 
lem, when  he  had  just  before  acknowledged  the  title  of  Messiah 
Accordingly,  he  rebuked  him  for  the  expression,  which  he 
was  so  bold  as  to  think  unguarded.  But  Jesus,  turning  himselt 
about,  said  to  Peter,  "  Get  thee  behind  me,  Satan  :  thou  art  an 
offence  unto  me :  for  thou  savorest  not  the  things  that  be  of  God, 
but  those  that  be  of  men."  Matt.  xvi.  23. 

Peter's  conduct  in  this  respect,  arising  from  an  immoderate 
attachment  to  sensual  objects,  our  Saviour  thought  proper  to 
declare  publicly,  that  all  who  intended  to  share  with  him  in 
the  glory  of  the  heavenly  Canaan,  must  deny  themselves  ;  that 
is,  they  must  be  always  ready  to  renounce  every  worldly  pleas- 
ure, and  even  life  itself,  when  the  cause  of  religion  required  it : 
he  also  told  them,  that  in  this  life  they  must  expect  to  meet  with 
troubles  and  disappointments ;  and,  that  whoever  intended  to 
be  his  disciple,  must  "  take  up  his  cross  daily,  and  follow 
him." 

Thus  did  the  blessed  Jesus  fully  explain  to  his  disciples  the 
true  nature  of  his  kingdom  ;  and  at  the  same  time  intimated,  that 
though  they  had  already  undergone  many  afflictions,  yet  they 
must  expect  still  more,  and  greater,  which  they  must  sustain 
with  equal  fortitude,  following  their  Master  in  the  footsteps  of 
his  afflictions.  This  duty,  however  hard,  was  absolutely  neces- 
sary ;  because,  by  losing  their  temporal  life,  they  would  gain 
that  which  was  eternal :  "  For  whosoever  will  save  his  life,  shall 
lose  it :  but  whosoever  will  lose  his  life  for  my  sake,  the  same 
shall  save  it."  Luke,  xi.  24.  "  For  what  is  a  man  profited,  if 
he  should  gain  the  whole  world,  and  lose  his  own  soul  ?  Or 
what  shall  a  man  give  in  exchange  for  his  soul?"  Matt. 
xvi.  26. 

To  add  to  the  weight  of  this  argument,  and  to  enforce  the 
necessity  of  self-denial,  our  Saviour  particularly  declared,  that 
a  day  was  fixed  for  distributing  rewards  and  punishments  to  all 
the  human  race  ;  and  that  he  himself  was  appointed  by  the  Fa- 
ther as  universal  Judge  ;  so  that  his  enemies  could  not  flatter 
themselves  with  the  hope  of  escaping  the  punishments  they  de- 
served, nor  his  friends  be  afraid  of  losing  their  eternal  reward. 
"  Whosoever,  therefore,  shall  be  ashamed  of  me  and  my  words, 
in  this  adulterous  and  sinful  generation ;  of  him  also  shall  the 
Son  of  Man  be  ashamed  when  he  cometh  in  the  glory  of  his  Fa- 
ther, with  the  holy  angels."  Mark,  viii.  38. 


192  LIFE    OF   JESUS    CHRIST. 

To  fortify  the  minds  of  his  disciples,  he  informed  them,  thai 
he  would  not  appear  to  judge  the  world  in  his  low  and  despised 
condition,  but  magnificently  arrayed  in  both  his  own  and  his, 
Father's  glory  ;  nor  attended  by  twelve  weak  disciples,  but  sur- 
rounded by  myriads  of  celestial  spirits,  with  numberless  hosts 
of  mighty  angels  ;  nor  should  his  rewards  be  the  great  offices 
and  large  possessions  of  a  temporal  kingdom,  but  the  joys  of 
immortality. 

Let  us  now  ruminate  on  the  glory  of  the  Judge,  and  the  so- 
lemnity of  the  final  judgment.  He  shall  come  in  the  majestic 
splendor  of  his  glorified  body,  pompously  arrayed  with  the  in- 
accessible light  wherein  Jehovah  resides,  and  which  darting 
through  and  enlightening  the  infinite  regions  of  space  with  its 
ineffable  brightness,  shall  make  even  the  sun  to  disappear. 
Dressed  in  this  awful  manner,  the  great  Judge,  attended  by 
the  whole  celestial  host,  will  "  descend  from  heaven  with  a 
shout,  with  the  voice  of  the  archangel,  and  with  the  trump  of 
God,"  (1  Thess.  iv.  16.)  making  heaven,  earth,  and  hell  to 
resound.  The  dead  of  all  countries,  and  of  all  times,  will  hear 
the  tremendous  call.  Hark !  the  living  filled  with  joy,  exult 
at  the  approach  of  Omnipotence  ;  or.  seized  with  inexpressible 
horror,  send  up  the  most  piercing  cries,  and  are  all  changed  in 
a  moment,  in  the  twinkling  of  an  eye  !  The  dead  press  forth 
from  their  graves,  and  follow  each  other  in  close  procession  ! 
Behold — but,  ah  !  nothing  can  behold  ;  nothing  can  bear  his 
presence !  the  heavens  depart  like  a  scroll,  rolling  itself 
together !  Every  mountain,  and  every  island  is  moved.  The 
bond,  the  free,  the  rich,  the  great,  captains  and  kings,  to  avoid 
the  face  of  him  that  sitteth  on  the  throne,  the  presence  of 
the  Lamb,  rush  beneath  trembling  mountains,  and  plunge  into 
flaming  rivers !  but  neither  mountains  nor  flame  will  devour 
them,  for  they  are  raised  immortal.  Behold  him  then,  for  all 
must  behold  him  !  even  his  eye,  whose  unthinking  hand  drove 
his  nails  at  Calvary ;  nor  heaven  nor  earth  exist,  stars  and  sun 
are  vanished,  lest  they  should  darken  the  procession  !  Once 
the  crucifixion  of  Jesus,  and  now  his  glory,  extinguishes  the 
sun !  Lo !  hell,  with  what  reluctance,  comes  forth  for  sen- 
tence !  Lo !  two  worlds  to  be  judged,  and  the  third  an  assis- 
tant spectator  !  Behold  !  with  what  beauty,  with  what  boldness, 
with  what  joy,  some  spring  forward  towards  the  judgment-seat. 
See,  on  the  other  hand,  how  amazed,  how  terrified  the  wicked 
appear !  with  what  vehemence  they  wish  the  extinction  of  their 
being !  fain  would  they  fly,  but  cannot !  impelled  by  a  force, 
by  strong  necessity,  they  hasten  to  the  place  of  judgment :  as 
they  advance,  the  sight  of  the  tribunal  from  afar,  strikes  them 
with  new  terror.  They  approach  in  the  deepest  silence,  and 
gather  round  the  throne  by  thousands  and  thousands.  In  the 


LIFE    OF   JESUS    CHRIST.  193 

mean  time,  the  angels  having  gathered  together  the  good  from 
the  uttermost  parts  of  the  earth,  fly  around  the  numberless  mul- 
titudes, chanting  melodious  songs  and  rejoicing  that  the  day  of 
general  retribution  is  come,  when  vice  shall  be  thrown  from  its 
high  post  of  usurpation,  and  virtue  be  exalted  to  the  pinnacle  of 
honor ;  when  the  intricacies  of  providence  shall  be  unrivalled, 
the  perfections  of  the  Almighty  vindicated,  the  church  of  Christ 
purchased  by  his  blood,  cleared  from  her  iniquitous  members,  and 
every  thing  which  oflendelh  banished  for  ever. 

Behold !  the  books  are  opened,  silence  proclaimed,  and  eve- 
ry individual  filled  with  awful  consciousness,  that  he,  in  particu- 
.ar,  is  observed  by  the  Almighty ;  so  that  not  one  single  person 
can  be  concealed  by  the  immensity  of  the  crowd.  The  Judge, 
who  can  be  biassed  by  no  bribes,  softened  by  no  subtle  insinua- 
tions, imposed  upon  by  no  feigned  excuses,  needs  no  eviden- 
ces, but  distinguishes  with  an  unerring  certainty.  They  sep- 
arate !  They  feel  their  judgment  in  them,  and  hasten  to 
their  proper  places ;  the  righteous  on  one  hand  of  the  throne, 
and  the  wicked  on  the  other.  Behold,  how  beautiful  with  the 
brightness  of  virtue,  do  the  righteous  stand  at  God's  tribunal . 
their  looks  serene,  and  expressive  of  hopes  full  of  immor- 
tality ! 

On  the  other  hand,  the  wicked,  confounded  at  the  remembrance 
of  their  past  lives,  terrified  with  the  bitter  apprehensions  of  what 
is  to  come,  har.g  down  their  dejected  heads,  and  wish  to  hide 
themselves  in  the  fathomless  abyss !  but  all  in  vain;  there  is  no 
escaping  nor  appealing  from  this  tribunal. 

Behold,  with  mercy  shining  in  his  countenance,  the  king  in- 
vites the  righteous  to  take  possession  of  the  kingdom  prepared 
for  them  from  the  beginning  of  the  world  :  but  with  frowns  of 
anger  drives  the  wicked  to  punishment  which  will  have  no  end, 
no  remission,  no  alleviation.  What  horror,  what  despair  must 
seize  these  wretched  souls,  when  they  see  hell  gaping,  hear  the 
devils  howling,  and  feel  the  unspeakable  torment  of  an  awakened 
conscience  !  Now  they  seek  for  death,  but  find  it  not ;  would 
gladly  be  righteous,  but  it  is  too  late. 

The  happy  land  of  promise,  formed  by  the  hand  of  the  Al- 
mighty, large,  beautiful,  and  pleasant,  a  proper  habitation  for  his 
people,  and  long  expected  by  them  as  their  country,  now  appears. 
Here  all  the  righteous  are  assembled,  forming  one  vast,  one  happy 
society,  even  the  kingdom,  the  city  of  God.  Here  Omnipotence 
manifests  himself  in  a  peculiar  manner  to  his  servants,  wipes 
away  all  tears  from  off  their  faces,  and  adorns  them  with  the 
beauties  of  immortality. 

Here  they  drink  a  plenitude  of  joys  from  *he  crystal  river 
proceeding  out  of  the  throne  of  God,  and  ae  i&e  Lamb,  and 
eat  of  the  fruit  of  the  tree  of  life.  Here  JiCiC  sl'sll  be  no 

13 


194  LIFE    OF   JESUS    CHRIST. 

death,  nor  sorrow,  nor  crying ;  neither  shall  there  be  any  more 
pain. 

Happy  day  !  happy  place !  and  happy  people !  imagination 
faints  with  the  fatigue  of  stretching  itself  to  comprehend  the  vast, 
the  umeasurable  thought ! 

As  this  doctrine  of  Christ  being  appointed  the  universal  judge 
might  appear  incredible  at  that  time  on  account  of  his  humilia- 
tion he  told  them,  that  some  who  heard  him  speak  should  not 
taste  of  death,  till  they  saw  him  coming  in  his  kingdom.  "  Ve- 
rily, I  say  unto  you,  there  be  some  standing  here,  which  shall 
not  taste  of  death,  till  they  see  the  Son  of  Man  coming  in  his 
kingdom."  Matt.  xvi.  28. 

There  are  some  here  present  that  shall  not  die  till  they  see  a 
faint  representation  of  the  glory  in  which  I  shall  come  at  the  last 
day,  and  an  eminent  example  of  my  power  inflicted  on  the  men 
of  this  sinful  generation. 

To  verify  which  prediction,  the  disciples  lived  to  see  their 
Master  coming  in  his  kingdom,  when  they  were  witnesses  of 
his  transfiguration,  resurrection,  and  ascension,  and  had  the  mi- 
raculous gifts  of  the  Holy  Spirit  conferred  upon  them  ;  lived  to 
see  Jerusalem,  with  the  Jewish  state  destroyed ;  and  the  Gos- 
pel propagated  through  the  greatest  part  of  the  then  known 
world. 

About  eight  days  after  this  discourse,  our  blessed  Saviour 
being  with  the  multitude  in  the  country  of  Caesarea  Philippi,  left 
them  in  the  plain,  and,  accompanied  with  Peter,  James,  and  John, 
ascended  an  exceedingly  high  mountain. 

In  this  solitude,  while  Jesus  was  praying  with  these  three  dis- 
ciples, he  was  transfigured ;  his  face  became  radiant  and  daz- 
zling, for  it  shone  like  the  sun  in  his  meridian  clearness.  At  the 
same  time  his  garment  acquired  a  snowy  whiteness,  far  beyond 
any  thing  human  art  could  produce  ;  a  whiteness  bright  as  the 
light,  and  sweetly  refulgent,  but  in  a  degree  inferior  to  the  radi- 
ance of  his  countenance. 

Thus,  as  it  were,  for  an  instant,  the  Son  of  God,  during  his 
state  of  humiliation,  suffered  the  glory  of  his  divinity  to  shine 
through  the  veil  of  human  nature,  with  which  it  was  covered  ; 
and  to  heighten  the  grandeur  and  solemnity  of  the  scene,  Moses, 
the  great  lawgiver  of  Israel,  and  Elijah,  a  zealous  defender  of 
the  laws,  appeared  in  the  beauties  of  immortality,  the  robes  in 
which  the  inhabitants  of  the  heavenly  Canaan  are  adorned. 
The  disciples,  it  seems,  did  not  see  the  beginning  of  this  trans- 
figuration ;  happening  to  fall  asleep  at  the  time  of  prayer,  they 
lost  that  pleasure,  together  with  a  great  part  of  the  conversa- 
tion which  these  two  prophets  held  with  the  only  begotten  Son 
of  God. 


LIFE    OF   JESUS    CHRIST.  195 

They  however  understood  that  the  subject  was  his  meritorious 
sufferings  and  death,  by  which  he  was  to  redeem  the  world  ;  a 
subject  that  had,  a  few  days  before,  given  great  offence  to  the 
disciples,  particularly  to  Peter.  At  beholding  the  illustrious 
sight,  the  disc' pies  were  greatly  amazed;  but  the  forwardness  ol 
Peter's  disposition  prompting  him  to  say  something,  he  uttered 
he  knew  not  what:  "  Master,"  said  he,  "  it  is  good  for  us  to  be 
here  ;  and  let  us  make  three  tabernacles;  one  for  thee,  and  one 
for  Moses,  and  one  for  Elias."  Mark,  ix.  5. 

This  disciple  imagined  that  Jesus  had  now  assumed  his  proper 
dignity ;  that  Elias  was  come  according  to  Malachi's  prediction, 
and  the  Messiah's  kingdom  was  at  length  begun. 

Accordingly,  he  thought  it  was  necessary  to  provide  some 
accommodation  for  his  Master  and  his  august  assistants,  intend- 
ing, perhaps,  to  bring  the  rest  of  the  disciples,  with  the  multitude, 
from  the  plain  below,  to  behold  his  matchless  glory.  This  he 
thought,  was  much  better  for  his  Master,  than  to  be  put  to  death 
at  Jerusalem,  concerning  which  Jesus  had  been  talking  with  the 
messengers  from  heaven,  and  the  design  of  which  Peter  could 
not  comprehend. 

But  "  while  he  yet  spake,  behold  a  bright  cloud  overshadowed 
them  ;  and  behold  a  voice  out  of  the  cloud,  which  said,  This 
is  my  beloved  Son,  in  whom  I  am  well  pleased  :  hear  ye  him." 
Matt.  xvii.  5. 

When  the  three  disciples  heard  the  voice,  which,  like  the 
roaring  thunder  burst  from  the  cloud,  and  was  such  as  mortals 
were  unaccustomed  to  hear,  they  fell  on  their  faces,  and  con- 
tinued in  that  'posture  till  Jesus  approached,  raised  them  up,  and 
dispelled  their  fears,  saying  unto  them,  "  Arise,  and  be  not  afraid. 
And  when  they  had  lifted  up  their  eyes,  they  saw  no  man,  save 
Jesus  only."  Matt.  xvii.  7,  8. 

Jesus  having  continued  all  night,  with  his  three  disciples  on 
the  mountain,  returned  to  the  plain  early  in  the  morning  charg- 
ing them  to  conceal  what  they  had  seen,  till  after  he  was  risen 
from  the  dead.  He  well  knew  that  the  world,  arid  even  his 
own  disciples,  were  not  yet  able  to  comprehend  the  design  ol 
his  transfiguration :  and  that  if  it  had  been  published  before 
his  resurrection,  it  might  have  appeared  incredible :  because 
nothing  but  afflictions  and  persecutions  had  hitherto  attended 
him.  "  He  was  truly  a  man  of  sorrows,  and  acquainted  with 
grief." 

But  the  doctrine  of  the  resurrection,  to  which  the  transfigu- 
ration alluded,  was  what  the  disciples  were  utterly  unable  to 
understand.  They  had  never  learnt  that  the  Messiah  was  to 
die ;  far  less,  that  he  was  to  be  raised  from  the  dead.  They 
were,  on  the  contrary,  persuaded  that  he  was  to  abide  foi  ever  | 
and  that  his  kingdom  was  to  have  no  end.  They  were  also 


196  LIFE    OF   JESUS    CHRIST. 

greatly  surprised  at  the  sudden  departure  of  Elias,  and  could 
noi  comprehend  what  the  Scribes  meant  by  affirming  that  he 
must  appear  before  the  Messiah  erects  his  empire.  They, 
therefore,  after  long  debating  among  themselves,  asked  their 
Master,  "  Why  say  the  scribes,  that  Elias  must  first  come  ?  Tc 
which  Jesus  answered,  "that  Elias  should  truly  come  first,  ac- 
cording to  the  prediction  of  Malachi,  and  restore  all  things:"  but 
at  the  °ame  time,  he  assured  them,  that  Elias  was  already  come, 
and  described  the  treatment  he  had  met  witli  from  that  stiff- 
necked  people  ;  giving  them  to  understand  that  he  spake  of  John 
the  Baptist.  "  But  I  say  unto  you  that  Elias  is  come  already 
and  they  knew  him  not,  but  have  done  unto  him  whatsoever  they 
listed :  likewise  shall  also  the  Son  of  Man  suffer  of  them.  Then 
the  disciples  understood  that  he  spake  unto  them  of  John  the 
Baptist."  Matt.  xvii.  12,  13. 


CHAPTER  XVII. 

Our  Saviour  relieves  a  Youth,  tortured  with  a  dumb  Spirit. — 
Conforms  cheerfully  to  the  custom  of  the  Country,  by  paying 
the  tribute. — Reproves  the  pride  of  his  Disciples,  and  delivers 
some  excellent  moral  precepts. 

WHEN  our  Lord  approached  the  descent  of  the  mountain, 
accompanied  by  his  three  disciples,  he  saw  a  great  multitude  sur- 
rounding the  nine  who  continued  in  the  plain,  and  the  scribes 
disputing  with  them.  The  people,  seeing  Jesus  coming  down 
from  the  mountain,  ran  to  him,  and  saluted  him  with  particular 
reverence.  After  which  Jesus  asked  the  scribes,  what  was  the 
subject  of  their  debate  with  his  disciples  ?  to  which  one  of  the 
multitude  answered,  "  Master,  I  have  brought  unto  thee  my  son 
which  hath  a  dumb  spirit :  And  wheresoever  he  taketh  him,  he 
teareth  him  :  and  he  foameth,  and  gaasheth  with  his  teeth,  and 
pineth  away  :  and  I  spake  to  thy  disciples  that  they  should  cast 
him  out,  and  they  could  not."  Mark,  ix.  17,  18. 

This  answer  being  made  by  one  of  the  multitude,  and  not  by 
the  scribes,  to  whom  the  question  was  directed,  indicates  that 
they  had  been  disputing  with  the  disciples  on  their  not  being 
able  to  cure  this  afflicted  youth :  perhaps  their  making  this  un- 
successful attempt  had  given  the  scribes  occasion  to  boast,  that 
a  devil  was  at  length  found,  which  neither  they  nor  their  Master 
were  able  to  conquer.  This  seems  to  be  indicated  by  the  man- 
ner in  which  our  Saviour  addressed  himself  to  these  arrogant 


LIFE    OF   JESUS    CHRIST.  J97 

rulers.  "  Oh,  faithless  generation,"  says  he,  "  how  long  shall 
I  be  with  you  ?  How  long  shall  I  suffer  you  ?"  Will  no  miracles 
ever  be  able  to  convince  you  ?  Must  I  always  bear  with  your 
infidelity  ?  You  have  surely  seen  sufficient  demonstration  of  my 
power,  notwithstanding  ye  still  discover  the  most  criminal  infi- 
delity. After  speaking  in  this  manner  to  the  scribes,  he  turned 
himself  to  the  father  of  the  young  man,  and  said,  "  bring  thy  son 
hither."  But  no  sooner  was  he  brought  in  sight  of  his  deliverer, 
than  the  evil  spirit  attacked  him  as  it  were,  with  redoubled  fury  ; 
"  the  spirit  tare  him,  and  he  fell  on  the  ground  and  wallowed 
foaming."  Mark,  ix.  20. 

Jesus  could  easily  have  prevented  this  attack ;  but  he  pei- 
mitted  it,  that  the  minds  of  the  spectators  might  be  impressed 
with  a  more  lively  idea  of  this  youth's  distress.  And  for  the 
same  reason  it  was,  that  he  asked  the  father  how  long  he  had 
been  in  this  deplorable  condition  ?  To  which  the  afflicted  pa- 
rent answered,  "  Of  a  child."  And  oft-times  it  hath  cast  him 
into  the  fire,  and  into  the  water  to  destroy  him ;  but  if  thou 
canst  do  any  thing,  have  compassion  on  us  and  help  us." 
Mark,  ix.  21,  22. 

The  inability  of  our  Lord's  disciples  to  cast  out  this  spirit 
had  greatly  discouraged  the  afflicted  father :  and  the  exquisite 
torture  of  his  son,  and  the  remembrance  of  its  long  continuance, 
so  dispirited  him,  that  he  began  to  fear  this  possession  was  even 
too  great  for  the  power  of  Jesus  himself,  as  the  scribes  had  be- 
fore affirmed ;  and  therefore  could  not  help  expressing  his  doubts 
and  fears.  But  Jesus,  to  make  him  sensible  of  his  mistake, 
said  to  him,  "  if  thou  canst  believe,  all  things  are  possible  to 
him  that  believeth."  On  which  the  father  cried  out  with  tears, 
"  Lord,  I  believe,  help  thou  mine  unbelief."  The  vehement 
manner  in  which  he  spake  causing  the  crowd  to  gather  from 
every  quarter,  "  Jesus  rebuked  the  foul  spirit ;"  saying  unto 
him,  "  Thou  dumb  and  deaf  spirit,  I  charge  thee,  Come  out  of 
him,  and  enter  no  more  into  him."  Mark,  ix.  25. 

No  sooner  was  the  powerful  exit  pronounced,  than  the  spirit, 
with  an  hideous  howling,  and  convulsing  the  su  Jering  patient  in 
the  most  deplorable  manner,  came  out,  leaving  the  youth  sense- 
less, and  without  motion :  till  Jesus,  taking  him  by  the  hand, 
restored  him  to  life,  and  delivered  him  perfectly  recovered  to  his 
father. 

The  nine  disciples,  during  this  whole  transaction,  remained 
silent.  They  were  doubtless  mortified  to  think,  that  they  had 
lost,  by  some  fault  of  their  own,  the  power  of  working  miracles, 
lately  conferred  upon  them  by  their  Master ;  and  for  this  reason 
were  afraid  to  speak  to  him  in  the  presence  of  the  multitude. 
But  when  they  came  into  the  house,  they  desired  Jesus  to  in- 
form them,  why  they  failed  in  their  attempt  to  heal  that  re- 


198  LIFE    OF   JESUS   CHRIST. 

markable  youth  ?  To  which  Jesus  answered,  "  Because  of  your 
unbelief,"  but  to  encourage  them,  he  described  the  efficacy 
of  the  faith  of  miracles.  "  If  ye  have  faith  as  a  grain  of  mus- 
tard seed,  ye  shall  say  unto  this  mountain,  Remove  hence  to 
yonder  place,  and  it  shall  remove  :  and  nothing  shall  be  impos- 
sible unto  you."  Matt.  xvii.  20.  Nothing  shall  be  too  great  for 
you  to  accomplish,  when  the  glory  of  God,  and  the  good  of 
the  church  are  concerned,  provided  you  have  a  proper  degree 
of  faith ;  even  yonder  mountain,  which  bids  defiance  to  the 
storm,  and  smiles  at  the  attacks  of  its  mingled  horrors,  shall, 
at  your  command,  leave  its  firm  basis,  and  remove  to  another 
place. 

The  expulsion  of  the  dumb  spirit  seems  to  have  astonished  the 
disciples  more  than  any  other  miracle  they  had  seen  their  Master 
perform  :  so  that  our  Saviour  found  it  necessary  to  moderate 
their  high  admiration  of  his  work,  by  again  predicting  his  own 
death,  and  retiring  for  a  time  into  the  unfrequented  parts  of 
Galilee. 

But  they  could  not  comprehend  how  the  Messiah,  who  was 
to  abide  for  ever,  and  was  come  to  deliver  others  from  the 
stroke  of  death,  should  himself  fall  by  the  hand  of  that  uni- 
versal destroyer.  And  because  he  spake  of  rising  again  the 
third  day,  they  could  not  conceive  the  reason  of  his  dying  at 
all,  and  for  his  lying  so  short  a  time  in  the  chambers  of  the 
grave. 

Though  they  were  alarmed  at  this  declaration,  they  remem- 
bered that  he  had  often  inculcated  this  doctrine,  and  reprimanded 
Peter  for  being  unwilling  to  hear  it. 

After  a  short  tour  through  the  desert  part  of  Galilee,  Jesus 
returned  into  Capernaum,  the  place  of  his  general  residence. 
Soon  after  his  arrival,  the  tax-gatherers  came  to  Peter,  and 
asked  him,  whether  his  Master  would  pay  the  tribute  ?  That 
disciple,  it  seems,  had  promised  that  Jesus  would  satisfy 
their  demand  ;  but,  on  a  more  mature  consideration,  fear- 
ed to  ask  him  concerning  his  paying  taxes  on  any  pretence 
whatever. 

Jesus,  was,  however,  no  stranger  to  what  had  happened,  and 
the  fear  of  Peter  to  ask  him  ;  and  therefore  turned  the  discourse 
to  this  subject,  by  saying  unto  him,  What  thinkest  thou,  Simon  ? 
Of  whom  do  the  kings  of  the  earth  take  custom  or  tribute  ?  Of 
their  own  children  or  of  strangers  ?  Peter  saith  unto  him,  Of 
strangers.  Jesus  saith  unto  him,  Then  are  the  children  free ; 
insinuating,  that  as  he  was  himself  the  Son  of  the  great  King, 
to  whom  heaven,  earth,  and  sea  belong,  he  had  no  right  to  pay 
tribute  to  any  monarch  whatever,  because  he  held  nothing  by  a 
derived  right. 


LIFE    OF   JESUS    CHRIST.  199 

Or,  if  we  suppose  this  contribution  was  made  for  the  service 
and  reparation  of  the  temple,  he  meant,  that  as  he  was  himself 
the  Son  of  that  Omnipotent  Being  to  whom  the  tribute  was 
paid,  he  could  have  justly  excused  himself.  But  the  blessed 
Jesus  was  always  careful  not  to  give  offence ;  and  therefore 
sent  Peter  to  the  lake  with  a  line  and  hook,  telling  him,  that 
in  the  mouth  of  the  first  fish  that  came  up,  he  should  find  a 
piece  of  money  equal  to  the  sum  demanded  of  them  both. 
"  Notwithstanding,  lest  we  should  offend  them,  go  thou  to  the 
sea,  and  cast  a  hook,  and  take  up  the  fish  that  first  cometh  up  ; 
and  when  thou  hast  opened  his  mouth,  thou  shalt  find  a  piece 
of  money :  that  take,  and  give  unto  them,  for  me  and  thee." 
Matt.  xvii.  27. 

Our  Lord  took  this  extraordinary  method  of  paying  the  tribute 
money  in  this  manner,  because  the  miracle  was  of  such  a  kind 
as  could  not  fail  to  demonstrate  that  he  was  the  son  of  the  Great 
Monarch  worshipped  in  the  temple,  and  who  rules  the  universe. 
In  the  very  manner,  therefore,  of  paying  this  tribute,  he  showed 
Peter  that  he  was  free  from  all  taxes  ;  and  at  the  same  time,  gave 
this  useful  lesson  to  his  followers,  that  when  their  property  is 
affected  only  in  a  small  degree,  it  is  better  to  recede  a  little  from 
their  just  right  than  to  offend  their  brethren,  or  disturb  the  state, 
by  obstinately  insisting  on  it. 

Notwithstanding  our  blessed  Saviour  had  lately  foretold  his 
own  sufferings  and  death,  and  though  their  melancholy  ac- 
counts had  greatly  afflicted  the  minds  of  his  disciples,  yet  their 
grief  was  of  no  long  continuance  ;  for  within  a  few  days  they 
forgot  the  predictions  of  their  Master,  and  disputed  with  each 
other  about  the  chief  posts  of  honor  and  profit  in  the  Messiah's 
kingdom.  This  debate  was  overheard  by  the  blessed  Jesus, 
though  he  did  not  mention  it  till  after  the  tax-gatherers  were 
retired,  when  he  asked  them,  what  they  were  disputing  about 
on  the  way?  This  question  rendered  them  all  silent.  They 
were  fearful  of  discovering  the  cause  that  had  given  rise  to  the 
debate,  as  they  knew  it  would  draw  on  them  a  reprimand  from 
their  Master.  Jesus,  perceiving  that  they  still  continued  silent, 
sat  down,  and  ordered  them  all  to  stand  around  him,  and  attend 
to  what  he  was  going  to  deliver.  If  any  man,  said  the  Saviour 
of  the  world,  is  ambitious  of  being  the  greatest  person  in  my 
kingdom,  let  him  endeavor  to  obtain  that  dignity  by  preferring 
others  in  honor,  and  doing  to  them  all  the  good  offices  in  his 
power.  >;  If  any  man  desire  to  be  first,  the  same  shall  be  last  of 
all,  and  servant  of  all."  Mark,  ix.  35. 

The  disciples  were  now  convinced  that  it  was  in  vain  to 
conceal  the  subject  of  the  debate  that  had  happened  on  the  way ; 
and  accordingly  they  drew  near  to  their  Master,  desiring  him 
to  decide  a  point  which  had  often  given  occasion  to  disputes 


200  LIFE    OF    JESUS    CHRIST. 

"  Who,"  said  they,  "  is  the  greatest  in  the  kingdom  of  hea- 
ven? Matt,  xviii.  1.  Jesus,  to  check  these  foolish  emula- 
tions in  his  disciples,  called  a  little  child  unto  him,  and  placed 
him  in  the  midst,  that  they  might  consider  him  attentively,  and 
said  unto  them,  "  Verily  I  say  unto  you,  except  ye  be  con- 
verted, and  become  as  little  children,  ye  shall  not  enter  into 
the  kingdom  of  heaven."  Matt,  xviii.  3.  Unless  ye  be  hum- 
bled by  the  power  of  divine  grace,  and  brought  to  a  due  sense 
of  the  vanity  of  all  earthly  preferments,  riches,  and  honors,  and 
become  meek  and  humble  in  spirit,  ye  shall  be  so  far  from  be- 
coming the  greatest  in  my  kingdom,  that  ye  shall  never  enter 
its  borders.  But  whosoever  shall  be  satisfied  with  the  station 
in  which  God  has  placed  him,  receive  with  meekness  all  the 
divine  instructions,  however  contrary  to  his  own  inclinations, 
and  prefer  others  to  himself,  that  man  is  really  the  greatest  in 
my  kingdom.  "  Whosoever  therefore  shall  humble  himself  as 
this  little  child,  the  same  is  greatest  in  the  kingdom  of  heaven." 
Matt,  xviii.  4. 

Our  Saviour,  to  demonstrate  how  truly  acceptable  the  beauty 
of  the  grace  of  humility  is  to  the  Almighty,  took  the  child  in  his 
arms,  declaring,  that  whoever  humbled  themselves,  like  a  little 
child,  and  showed  kindness  to  their  fellow-creatures,  should  have 
the  same  kindness  showed  them  in  the  great  day  of  account,  es- 
pecially if  they  performed  these  worthy  actions  in  obedience  to 
his  commands. 

It  appears  from  circumstances,  that  James  and  John,  the 
sons  of  Zebedee,  were  principally  concerned  in  this  debate,  for 
we  find  that  John  endeavored  to  divert  it,  by  telling  his  Master, 
that  they  had  seen  one  casting  out  devils  in  his  name,  and  had 
forbidden  him,  because  he  did  not  join  himself  to  their  company. 
To  which  Jesus  replied,  that  they  should  not  have  forbidden 
him,  since  he  must  have  entertained  very  high  notions  of  their 
Master's  power,  at  seeing  the  devils  leave  the  bodies  of  men,  on 
mentioning  the  name  of  Jesus.  "  Forbid  him  not :  for  there  is 
no  man  which  shall  do  a  miracle  in  my  name,  that  can  lightly 
speak  evil  of  me."  Mark,  ix.  39. 

You  should,  added  the  blessed  Jesus,  consider  that  every  one 
who  does  not  persecute  us  is  a  friend :  and  that  the  ejection  of 
devils  in  my  name  will  advance  my  doctrine,  and  promote  my 
cause,  even  though  the  exorcist,  and  the  devils  themselves, 
should  design  the  contrary.  He  also  told  his  disciples,  that  the 
least  degree  of  respect  showed  him  by  any  one,  even  though  it 
should  be  no  more  than  the  giving  a  cup  of  cold  water  to  his 
thirsty  disciples,  was  acceptable  to  him,  and  should  not  fail  oi 
meeting  with  an  adequate  reward.  "  For  whosoever  shall  give 
you  a  cup  of  water  to  drink,  in  my  name,  because  ye  belong  to 


LIFE    OF   JESUS    CHRIST.  201 

Christ,  verily  J  say  unto  you,  he  shall  not  lose  his  reward  " 
Mark,  ix.  41. 

But,  on  the  other  hand,  the  least  discouragement  given  to 
his  disciples  in  the  propagation  of  the  Gospel,  come  from  what 
quarter  it  will,  shall  be  punished  with  the  greatest  severity. 
*  And  whosoever  shall  offend  one  of  these  little  ones  that  be- 
lieve in  me,  it  is  better  for  him  that  a  mill-stone  were  hanged 
about  his  neck,  and  he  were  cast  into  the  sea."  Mark.  ix.  42. 

From  this  saying,  Jesus  inferred,  that  it  was  more  advan- 
tageous to  deny  ourselves  the  highest  enjoyments  of  this  world 
and  to  part  with  every  thing,  however  precious,  represented  by 
a  hand,  a  foot,  or  an  eye,  than  by  these  to  cause  the  weakest  ol 
his  friends  to  stumble.  And  as  the  disciples  were  appointed  to 
sow  the  seeds  of  virtue  and  religion  in  the  world,  or,  according 
to  the  metaphor,  to  salt  the  people  .for  an  offering  to  heaven,  in 
allusion  to  sacrifices  being  salted  at  the  temple,  Jesus  exhorted 
them  to  mortify  themselves,  that  they  might  appear  worthy  of 
so  high  an  office  as  that  of  salting  mankind  for  the  altar  of 
heaven ;  for  as  they  were  to  be  the  salt  of  the  earth,  it  was 
requisite  they  should  themselves  be  filled  with  the  spiritual  salt 
of  all  the  graces,  and  particularly  the  holy  salt  of  love  and 
peace,  that  they  might  as  far  as  possible,  be  free  from  the  rotten- 
ness of  ambition,  pride,  contention,  and  every  evil  work. 

Pride  is  the  source  of  numberless  sins ;  and  therefore  the 
blessed  Jesus  cautioned  his  disciples,  in  the  most  solemn  man- 
ner, to  beware  of  that  vice ;  assuring  them,  that  the  meanest 
child  is  an  object  of  the  care  of  Providence ;  and  "  that  their 
angels  do  always  behold  the  face  of  my  Father  which  is  in 
heaven."  Our  blessed  Saviour  did  not  mean  by  this  expression, 
that  every  man  who  practises  the  duties  of  religion  has  a  partic- 
ular guardian  angel  assigned  him  ;  but  as  all  angels  are  sent  as 
ministering  spirits,  they  may  be  called  his  angels. 

To  show  the  concern  of  his  Almighty  Father  for  the  least  of 
his  reasonable  creatures,  and  the  great  value  he  sets  upon  the 
souls  of  the  human  race,  our  Saviour  told  them,  that  he  not 
only  gave  his  highest  angel  charge  concerning  them,  but  had 
also  sent  his  only  begotten  Son  to  seek  and  to  save  that  which 
was  lost ;  and  would  share  in  the  joy  which  the  heavenly  beings 
are  filled  with  on  their  recovery.  "  How  think  ye  ?  if  a  man 
have  an  hundred  sheep,  and  one  of  them  be  gone  astray,  doth 
lie  not  leave  the  ninety  a«d  nine,  and  goeth  into  the  mountains, 
and  seeketh  that  which  is  gone  astray  ?  And  if  so  be  that  he 
find  it,  verily  I  say  unto  you,  he  rejoiceth  more  of  that  sheep, 
than  of  the  ninety  and  nine  which  went  not  astray.  Even  so  it 
is  not  the  will  of  your  Father  which  is  in  heaven,  that  one  of 
these  little  ones  should  perish."  Matt,  xviii.  12,  13,  14. 


202  LIFE    OF   JESUS    CHRIST. 

Having  thus  addressed  the  offending  party,  he  turned  him- 
self towards  his  disciples,  and  gave  them  instructions  with  re- 
gard to  the  offended.  "  If  thy  brother  shall  trespass  against 
thee,  go  and  tell  him  his  fault  between  thee  and  him  alone :  if 
he  shall  hear  thee,  thou  hast  gained  thy  brother.  But  if  he  will 
not  hear  thee,  then  take  with  thee  one  or  two  more,  that  in  the 
mouth  of  two  or  three  witnesses  every  word  may  be  established. 
And  if  he  shall  neglect  to  hear  them,  tell  it  unto  the  church : 
but  if  he  neglect  to  hear  the  church,  let  him  be  unto  thee  as  an 
heathen  man  and  a  publican."  Matt,  xviii.  15,  16,  17. 

Try  every  measure  to  reclaim  thy  brother,  and  in  order  to 
this  represent  his  fault  to  him  privately.  If  this  rebuke  has  the 
desired  effect,  thou  hast  brought  him  back  to  the  paths  which 
lead  to  'happiness ;  but,  if  this  gentle  method  fail,  two  or  more 
grave  persons  should  join  in  the  rebuke,  that  he  may  be  con- 
vinced of  the  injury  he  has  done  thee.  If  he  still  remain  obsti- 
nate, tell  his  offence  to  the  church,  whose  sentence  will  suffi- 
ciently show  that  thou  hast  done  thy  duty,  and  that  he  alone  is 
to  blame.  But  if  he  is  so  hardened  as  not  to  be  affected  by  the 
censure  of  the  church,  he  is  from  thenceforth  to  be  treated  as  the 
pharisees  treat  the  heathens  and  publicans :  namely,  as  an  in- 
corrigible sinner,  whose  company  and  conversation  being  con- 
tagious, ought  to  be  shunned  by  all  who  have  any  love  for  virtue 
and  religion. 

Our  Saviour  now  conferred  the  special  power  which  he  had 
confined  to  Peter  on-  all  his  disciples.  "  Verily,  I  say  unto 
you,  whatsoever  ye  shall  bind  on  earth,  shall  be  bound  in  hea- 
ven :  and  whatsoever  ye  shall  loose  on  earth,  shall  be  loosed  in 
heaven."  Matt,  xviii.  18.  That  is,  ye  have  free  power  to 
preach  the  remission  of  sins  through  faith  in  the  Gospel  and  re- 
pentance unto  life,  and  such  decree  will  remain  valid  in  the 
court  of  heaven,  though  passed  here  below. 

But,  on  the  other  hand,  if  the  offending  brother  continues 
impenitent  after  all  the  methods  above  described  are  tried,  his 
guilt  is  bound  the  faster  upon  him  ;  because,  by  the  precepts  of 
the  gospel,  none  but  penitents  can  obtain  pardon. 

Our  blessed  Saviour  also  added,  as  an  encouragement  to 
good  men,  that  if  they  continued  earnest  in  their  endeavors  to 
bring  sinners  to  repentance,  and  offered  up  their  prayers  to  the 
Almighty  for  assistance,  he  would  always  grant  their  petitions, 
provided  they  were  agreeable  to  the  wise  ends  of  his  providence. 
"  Again  I  say  unto  you,  that  if  two  of  you  shall  agree  on  earth 
as  touching  any  thing  that  they  shall  ask,  it  shall  be  done  for 
them  of  my  Father  which  is  in  heaven.  For  where  two  or  three 
are  gathered  together  in  my  name,  there  am  I  in  the  midst  of 
them."  Matt,  xviii.  19  20. 


LIFE    OF   JESUS    CHRIST.  203 

Peter  had  before  heard  his  Master  speak  of  the  doctrine  of 
frequent  forgiveness,  and  imagined  that  what  he  had  now  so 
strongly  inculcated  might  prove  dangerous  to  society ;  and 
therefore  thought  it  his  duty  to  offer  his  objections.  "  Lord," 
said  he,  "  how  oft  shall  my  brother  sin  against  me,  and  I  forgive 
him?  till  seven  times?"  Matt,  xviii. -21.  He  thought  it  a 
strange  doctrine  which  obliged  him  to  forgive  offences  seven 
times  repeated  ;  but  our  blessed  Saviour  told  him  that  he  was 
very  greatly  mistaken  :  that  he  never  intended  to  limit  forgive- 
ness to  seven  times,  but  that  it  ought  to  be  extended  even  to 
seventy  times  seven. 

This  excellent  moral  precept  he  enforced  by  the  parable  of 
the  two  servants,  debtors  to  one  lord;  in  order  to  show  the 
necessity  of  forgiving  the  greatest  injuries  in  every  case  where 
the  offending  party  is  sensible  of  his  fault,  and  promises  amend- 
ment; because,  on  this  condition  alone,  our  heavenly  Father 
will  forgive  our  offences.  "  Therefore,"  said  the  blessed  Jesus, 
"  is  the  kingdom  of  heaven  likened  to  a  certain  king,  which 
would  take  account  of  his  servants."  God  is  the  great  king 
and  sovereign  of  all  creatures,  and  all  are  accountable  to  him, 
as  servants  to  a  master.  He  will  reckon  with  all :  and  happy 
are  they  who  live  sensible  of  this  important  truth.  When  he 
had  begun  to  reckon,  one  servant  was  brought  unto  him  who 
owed  him  an  immense  debt, "  ten  thousand  talents,"  a  debt  much 
greater  than  he  was  able  to  pay.  His  lord,  therefore,  com- 
manded him,  agreeable  to  the  custom  of  those  times,  to  be  sold 
for  a  slave,  and  "  his  wife  and  children,  and  all  that  he  had,  and 
payment  to  be  made." 

The  servant,  convinced  of  the  justice  of  the  sentence,  and 
knowing  he  had  nothing  to  hope  for,  but  from  the  mercy 
and  clemency  of  his  lord,  fell  down  in  the  most  humble  man- 
ner, and  importunately  besought  him,  saying,  "  Lord,  have 
patience  with  me,  and  I  will  pay  thee  all."  The  Master, 
moved  with  compassion  towards  him,  accepted  of  his  humi- 
liation :  and  to  make  his  happiness  complete,  loosed  him  from 
the  sentence  inflicted,  and  freely  forgave  him  the  enormous 
debt :  an  obligation  surely  sufficient  to  have  melted  the  hardest 
heart  into  gratitude  towards  his  lord,  and  the  tenderest  sympathy 
towards  any  of  his  brethren  in  distress.  But,  alas  !  who  is 
acquainted  with  the  human  heart  ?  This  very  servant  went  out 
from  the  presence  of  his  compassionate  lord,  and  found  one  of 
his  fellow-servants  who  owed  him  "  an  hundred  pence  :"  a  poor 
inconsiderable  debt  in  comparison  of  what  he  himself  owed  his 
lord. 

But  behold  the  base  inhumanity  of  this  servant:  he  laid  hands 
on  the  poor  debtor,  seizing  him  violently  by  the  throat,  and  say- 
ing, "  Pay  me  that  thou  owest."  His  fellow-servant  fell  down 


204  LIFE    OF   JESUS    CHRIST. 

at  his  feet,  even  just  as  he  had  before  done  at  the  feet  of  his  lord, 
and  besought  him  in  the  very  same  words  he  himself  had  so  lately 
used,  •'  Have  patience  with  me  and  I  will  pay  thee  all."  Such 
a  similarity  of  circumstances,  one  would  have  thought,  must  have 
affected  his  stony  heart,  brought  to  remembrance  his  own  late 
distress,  and  melted  his  soul  into  the  like  generous  compassion 
which  had  flowed  so  sweetly  from  his  lord  to  him.  But  his  con- 
duct was  the  very  reverse  :  he  would  have  no  patience,  he  would 
show  no  pity  :  he  went  and  cast  the  unhappy  debtor  into  prison 
till  he  should  pay  the  debt. 

His  fellow-servants,  when  they  saw  what  was  done,  were  ex- 
ceedingly afflicted,  and  came  and  told  their  lord  the  whole  trans- 
action. Upon  which  he  summoned  the  unmerciful  servant  to 
appear  before  him  :  and  filled  with  indignation  and  abhorrence, 
said  unto  him,  O  thou  wicked  servant,  how  perverse  is  thy  be- 
haviour, how  ungrateful  and  base  thy  proceedings :  "  I  for- 
gave thee  all  the  debt,"  that  enormous  debt  thou  owed st  me, 
"  because  thou  desiredst  me :"  I  was  moved  to  clemency  and 
compassion  by  thy  entreaties  and  distress,  and  "  shouldst  not 
thou  also  have  had  compassion  on  thy  fellow-servant,  even 
as  I  had  pity  on  thee  I"  Shouldst  thou  not  much  rather, 
have  forgiven  him,  who  was  thy  fellow-servant,  and  owed 
thee  so  small  a  sum,  when  I,  thy  king,  and  lord  had  forgiven 
thee  so  immense  a  debt  ? 

Having  thus  expostulated  with  him,  his  wrath  was  kindled, 
and  he  "  delivered  him  to  the  tormentors,  till  he  should  pay 
all  that  was  due  unto  him."  "  So  likewise,"  added  the  Son  of 
God,  "  shall  my  heavenly  Father  do  also  unto  you,  if  ye  from 
your  hearts  forgive  not  every  one  his  brother  their  trespasses." 
Matt,  xviii.  34,  35.  And  surely  this  awful  threatening  ought  to 
strike  the  minds  of  fierce  and  implacable  men  with  terror.  For 
whatever  they  may  think,  it  will  certainly,  in  its  full  extent,  be 
inflicted  upon  all  who  refuse  to  obey  the  dictates  of  divine  mercy, 
and  forgive  not  only  their  fellow-servants,  but  every  brother  in 
Christ,  who,  through  weakness  or  inadvertence,  may  have  done 
them  an  injury  either  in  person  or  property. 


LIFE    OF    JESUS    CHRIST.  205 


CHAPTER  XVIII. 

Our  blessed  Lord  attends  for  the  fourth  time  the  celebration  oj 
the  Passover  at  Jerusalem.  Harangues  the  multitude  at  the 
solemn  Feast  of  Tabernacles.  Exempts  the  woman  detected 
in  adultery  from  the  punishment  annexed  by  the  Jews  to  that 
crime.  Escapes  from  the  snares  laid  for  him  by  the  inveterate 
Scribes  and  Pharisees. 

THE  groat  Redeemer,  having  promoted  his  Father's  work  in 
Galilee,  departed  into  Judea,  passing  through  the  country  be- 
yond Jordan,  that  the  Jews  who  inhabited  these  distant  parts 
might  enjoy  the  unspeakable  benefits  of  his  discourses  and  mi- 
racles. After  sowing  the  seeds  of  eternal  life,  and  publishing 
the  glad  tidings  of  salvation  in  tnose  remote  countries,  he  re- 
paired to  Jerusalem  to  celebrate  the  fourth  passover ;  but  the 
malignity-  of  the  scribes  and  pharisees  was  so  great,  that  he 
stayed  but  a  short  time  in  the  capital ;  and  then  returned  into 
Galilee,  where  the  multitude  again  resorted  to  him,  and  he  again 
instructed  them  in  the  path  that  leads  to  everlasting  life. 

The  feast  of  the  tabernacles  now  drew  on,  at  which  all  the 
males  of  the  Jewish  nation,  capable  of  travelling,  repaired  to 
Jerusalem,  and  dwelt  in  the  tabernacles  or  booths  made  of  the 
boughs  of  trees,  in  commemoration  of  their  fathers  having  had 
no  other  habitation,  during  their  forty  years'  sojourning  in  the 
wilderness.  To  this  feast  some  of  the  kinsmen  of  the  blessed 
Jesus  desired  he  would  accompany  them,  and  there  show  himself 
openly  to  the  whole  nation  of  tne  Jews.  They  did  not  them- 
selves believe  that  he  was  the  great  prophet  so  long  expected; 
and  therefore  condemned  the  method  he  pursued  in  his  public 
ministry  as  altogether  absurd. 

They  could  not  conceive  what  reason  he  had  for  spending  so 
much  of  his  time  in  the  deserts,  and  remote  corners  of  the 
kingdom,  while  he  professed  so  public  a  character  as  that  of 
the  Redeemer  of  Israel.  Jerusalem,  the  seat  of  power,  was,  in 
their  opinion,  much  the  most  proper  -place  for  him  to  deliver  his 
doctrines,  and  work  his  miracles  in  the  most  public  manner 
possible,  before  the  great  and  learned  men  of  the  nation,  whose 
decision  in  his  favor  would  have  great  weight  in  increasing 
the  number  of  his  disciples,  and  inducing  the  whole  nation  to 
own  him  for  the  Messiah.  "  Depart  hence  and  go  into  Judea, 
that  thy  disciples  also  may  see  the  works  that  thou  doest 
For  there  is  no  man  that  doeth  any  thing  in  secret,  and  he 
himself  seeketh  to  be  known  openly :  If  thou  do  these  things, 


206  LIFE    OF   JESUS    CHRIS'i. 

shew  thyself  to  the  world.  For  neither  did  his  brethren  believe 
in  him."  John,  vii.  3.  4,  5. 

Our  Lord  well  knew  the  rancorous  prejudice  of  the  inhabit- 
ants of  Jerusalem,  and  therefore  did  not  think  proper  to  reside 
among  them  any  longer  than  was  absolutely  necessary.  They 
had  more  than  once  attempted  his  life,  and  therefore  very  lit- 
tle hopes  remained  that  they  would  believe  his  miracles,  or 
embrace  his  doctrine ;  but,  on  the  contrary,  the  greatest  reason 
to  think  they  would  destroy  him,  if  possible,  before  he  had 
finished  the  work,  for  which  he  assumed  the  veil  of  human 
nature,  and  resided  among  the  sons  of  men.  "  My  time,"  said 
the  blessed  Jesus  to  these  unbelieving  relations,  "  is  not  yet 
come  ;  but  your  time  is  always  ready.  The  world  cannot  hate 
you ;  but  me  it  hateth,  because  I  testify  of  it,  that  the  works 
thereof  are  evil.  Go  ye  up  unto  this  feast;  I  go  not  up  jet 
unto  this  feast,  for  my  time  is  not  yet  full  come."  John,  vii.  6, 
7,  8.  As  if  he  had  said.  It  is  not  proper  for  me  to  go  before 
the  feast  begins ;  but  you  may  retire  to  the  capital  whenever 
you  please;  the  Jews  are  your  friends,  you  have  done  nothing 
to  displease  them  ;  but  the  purity  of  the  doctrines  I  have  preach- 
ed to  them,  and  the  freedom  with  which  I  have  reproved  their 
hypocrisy,  and  other  enormous  crimes,  have  provoked  their 
malice  to  the  utmost  height ;  and  therefore  as  the  time  of  my 
sufferings  has  not  yet  come,  it  is  not  prudent  for  me  to  go  so  soon 
to  Jerusalem. 

There  was  also  another  reason  why  our  blessed  Saviour  re- 
fused to  accompany  these  relations  to  the  feast  of  tabernacles  ; 
the  reads  were  crowded  with  people,  and  these  gathering  round 
him,  and  accompanying  him  to  Jerusalem,  would  doubtless 
have  given  fresh  offence  to  his  enemies,  and  have  in  a  great 
measure  prevented  his  miracles  and  doctrines  from  having  the 
desired  effect.  He  therefore  chose  to  continue  in  Galilee,  till 
the  crowd  were  all  gone  to  Jerusalem,  when  he  followed,  "  as 
it  were  in  secret,"  neither  preaching  nor  working  miracles  by 
the  way  ;  so  that  no-crowd  attended  him  to  the  feast. 

As  Jesus  did  not  go  up  openly  to  Jerusalem,  so  neither  did  he, 
on  his  arrival,  repair  to  the  temple,  and  there  preach  openly 
to  the  people.  This  gave  occasion  for  several  disputes  among 
the  Jews  with  regard  to  his  character.  Some  affirmed  that  he 
was  a  true  prophet;  and  that  his  absenting  himself  from  the 
fcast  could  be  owing  or.ly  to  accident :  while  others  as  confi- 
dently asserted,  that  he  only  deceived  the  people,  and  paid  no 
regard  to  the  institutions  they  had  received  from  heaven. 

But  about  the  middle  of  the  feast,  Jesus  appeared  openly  in 
the  temple,  and  taught  the  people,  delivering  his  doctrines  with 
such  strength  of  reason  and  elegance  of  expression  that  his  very 
enemies  were  astonished,  knowing  that  he  had  never  enjoyed 


LIFE    OF   JESUS    CHRIST.  207 

the  advantage  of  a  learned  education.  "Now  about  the  midst 
of  the  feast,  Jesus  went  up  into  the  temple  and  taught.  And  the 
Jews  marvelled,  saying,  How  knoweth  this  man  letters,  having 
never  learned  I"  John,  vii.  14,  15. 

To  which  the  great  Redeemer  of  mankind  replied,  my  doc- 
trine was  not  produced  by  human  wisdom  ;  the  sages  of  the 
world  were  not  my  instructors  ;  I  received  it  from  heaven.  It 
is  the  doctrine  of  the  Almighty,  whose  messenger  I  am.  "  My 
doctrine  is  not  mine,  but  his  that  sent  me."  John,  vii.  16. 

Nor  can  he  who  is  desirous  of  practising  the  doctrines  I  de- 
liver, if  he  will  lay  aside  his  prejudices,  and  sincerely  desire  to 
be  taught  of  God,  be  at  a  loss  to  know  from  whom  rny  doctrines 
are  derived :  because  he  will  easily  discern  whether  they  are  con- 
formable to  the  will  of  man,  or  of  God.  It  is  no  difficulty  to 
discover  an  impostor,  because  all  his  precepts  will  tend  to  ad- 
vance his  own  interest,  and  gratify  his  pride.  Whereas  all  the 
doctrines  delivered  by  a  true  prophet  have  no  other  end  than  the 
glory  of  God,  however  contrary  they  may  prove  to  himself. 
"  He  that  speaketh  of  himself  seeketh  his  own  g'ory ;  but  he  that 
seeketh  his  glory  that  sent  him,  the  same  is  true,  and  no  unright- 
eousness is  in  him."  John,  vii.  18. 

Our  Lord  was  upbraided  with  irnpiety  by  some  of  the  Jews, 
because  he  had  healed  on  the  sabbath  the  impotent  man  in  one 
of  the  porches  of  Bethesda,  which  they  pretended  was  a  viola- 
tion of  the  law  of  Moses,  and  consequently  what  no  prophet 
would  be  guilty  of.  In  answer  to  which,  our  blessed  Saviour 
told  them,  that  however  they  might  pretend  to  reverence  the 
authority  of  Moses  and  his  law,  they  made  no  scruple  of  vio- 
lating the  most  sacred  of  his  precepts:  they  had  resolved  to  put 
him  to  death,  directly  contrary  to  every  law  of  God  and  man : 
and,  in  order  to  execute  their  detestable  scheme,  were  laying 
plots  against  his  life. 

The  people  replied,  "  Thou  hast  a  devil,  who  goeth  about  to 
kill  thee  ?"  To  which  Jesus  answered,  I  have  done  a  miracle 
of  an  extraordinary  kind  on  the  Sabbath-day,  which  you  think 
inconsistent  with  the  character  of  a  pious  man,  and  therefore 
wonder  how  I  could  perform  it.  But  surely,  Moses  gave  you 
the  law  of  circumcision,  and  you  make  no  scruple  of  perform- 
ing that  ceremony  on  the  Sabbath-day,  because  it  is  a  precept 
both  of  Moses  and  the  father.  Since,  therefore,  ye  think  your- 
selves bound  to  dispense  with  the  strict  observance  of  the  Sab- 
bath, in  order  to  perform  a  ceremonial  precept;  can  you  be 
angry  with  me,  because,  in  order  to  fulfil  the  great  end  of  all  the 
divine  law,  I  have  caused  a  man  who  was  infirm  in  all  his  mem- 
bers, and  even  with  far  less  bodily  labor  than  you  perform  the 
ceremony  of  circumcision  ?  Consider,  therefore,  the  nature  of 
the  thing;  divest  yourselves  of  your  prejudices,  and  the  super- 


'208  LIFE    OF    JESUS    CHRIST. 

stitious  opinions  taught  by  your  elders,  and  judge  impartially. 
"  Moses  therefore  gave  unto  you  circumcision,  (not  because  it  is 
of  Moses,  but  of  the  fathers,)  and  ye  on  the  Sabbath-day  circum- 
cise a  man.  If  a  man  on  the  Sabbath-day  receive  circumcision, 
that  the  law  of  Moses  should  not  be  broken ;  are  ye  angry  at 
me,  because  I  have  made  a  man  every  whit  whole  on  the  Sab- 
bath-day? Judge  not  according  to  the  appearance,  but  judge 
nghteous  judgment."  John,  vii.  22, 23,  24. 

Notwithstanding  the  strength  of  this  argument,  several  of 
our  blessed  Saviour's  inveterate  enemies  asked,  with  sarcastical 
surprise,  if  the  boldness  of  Jesus,  and  the  silence  of  the  rulers, 
proceeded  from  their  being  convinced  iliat  he  was  the  Messiah, 
and  at  the  same  time,  to  deride  his  pretensions  to  that  high 
character,  said,  that  they  were  acquainted  both  with  his  pa- 
rents and  relations :  but  that  no  man,  when  Christ  appeared, 
would  be  able  to  tell  from  whence  he  came  ;  founding  their  opin- 
ion on  these  words  of  the  prophet  Isaiah,  "  Who  shall  declare 
his  generation  ?"  Isaiah,  liii.  8.  To  which  the  blessed  Jesus 
answered,  that  their  knowing  his  parents  and  relations  was  no 
reason  against  his  having  the  prophetical  character  of  the  Mes- 
siah. Adding,  I  am  not  come  of  myself,  but  sent  from  heaven 
by  God,  who  has  uttered  nothing  by  his  servants  the  prophets 
concerning  the  Messiah,  but  what  is  true,  and  will  all  be  fulfilled 
in  me :  but  ye  are  totally  ignorant  of  his  gracious  perfections 
and  gracious  counsels,  and  have  no  inclination  to  obey  his  just 
commands.  You  are  really  ignorant  of  what  the  prophets  have 
delivered  concerning  the  Messiah  ;  for  had  you  understood  their 
predictions,  you  would  have  known  that  one  of  his  principal 
characters  is  to  understand  the  perfections  and  will  of  God  more 
fully,  and  explain  them  to  the  sons  of  men  more  clearly  than 
any  other  messenger  ever  before  sent  from  the  Most  High. 
And  would  you  attentively  consider  the  doctrines  I  deliver, 
you  would  soon  perceive  this  character  remarkably  fulfilled 
in  me,  and  be  convinced  that  I  came  from  the  Almighty  God  of 
Jacob. 

This  observation,  however  powerful,  and  his  reasons,  how- 
ever solid,  were  far  fiom  disarming  his  enemies  of  their  malice ; 
for  some  of  them  were  desirous  of  apprehending  him  ;  but 
Providence  would  not  suffer  any  to  lay  hands  on  him,  because 
the  time  of  his  sufferings  was  not  yet  come.  Many  of  the 
people,  however,  convinced  by  the  powerful  miracles  he  had 
lately  wrought,  and  the  unanswerable  reasons  he  had  advanced 
in  support  of  his  character,  believed  on  him,  and  affirmed  pub- 
licly in  the  temple,  that  he  was  the  Messiah.  "  And  many  of  the 
people  believed  on  him,  and  said,  When  Christ  cometh,  will 
he  do  more  miracles  than  these  which  this  man  hath  done?" 
7b/tn,vii.  31. 


LIFE    OF    JESUS    CHRIST.  209 

The  scribes  and  pharisees  were  highly  provoked  at  this  at- 
tachment of  the  common  people  to  Jesus ;  and  accordingly  on 
the  last  and  great  day  of  the  feast,  they  met  in  council,  and 
sent  several  officers  to  apprehend  him,  and  bring  him  before 
them.  Jesus,  during  these  transactions  in  the  council,  continued 
in  the  temple  teaching  the  people.  My  ministry,  said  he  to  the 
multitude,  is  drawing  near  its  period ;  and  therefore  you  should, 
during  the  short  time  it  has  to  last,  be  very  careful  to  improve 
every  opportunity  of  hearing  the  word :  you  should  listen  with 
the  greatest  attention  to  every  discourse,  that  your  minds  may 
be  stored  with  the  truths  of  the  Almighty,  before  I  return  to 
rny  Father ;  for  after  my  departure,  you  shall  earnestly  wish 
for  the  same  opportunities  of  seeing  me,  and  hearing  my  instruc- 
tions, but  shall  never  obtain  them.  "  Yet  a  little  while  am  1 
with  you,  and  then  I  go  unto  him  that  sent  me.  Ye  shall  seek 
me,  and  shall  not  find  me :  and  where  I  am  thither  ye  cannot 
come."  John,  vii.  33,  34. 

The  Jews,  who  did  not  understand  that  our  blessed  Saviour 
alluded  to  his  own  death,  resurrection,  and  ascension  to  the 
right  hand  of  the  Majesty  on  high,  whither  their  sins  would 
not  permit  them  to  follow  him,  wondered  at  this  doctrine,  and 
imagined  that  he  intended  to  leave  Judea,  and  preach  to  their 
brethren  dispersed  among  the  Gentiles.  But  this  supposition 
was  not  sufficient :  because  if  he  did  go  and  preach  among  the 
Gentiles,  they  thought  it  was  not  impossible  for  them  to  follow 
him  thither.  "  Then  said  the  Jews  among  themselves,  Whith- 
er will  he  go,  that  we  shall  not  find  him  ?  Will  he  go  unto 
the  dispersed  among  the  Gentiles,  and  teach  the  Gentiles? 
What  manner  of  saying  is  this  that  he  said,  Ye  shall  seek  rne, 
and  shall  not  find  me  ;  and  where  I  am  thither  ye  cannot  come  !** 
John,  vii.  35,  3*0. 

While  the  divine  teacher  was  thus  instructing  the  people  in 
the  temple,  the  water  from  Siloam  was  brought  in,  according 
to  the  appointment  of  the  prophets  Haggai  and  Zechariah, 
part  of  which  they  drank  with  loud  acclamations,  in  commem- 
oration of  the  mercy  shown  to  their  fathers,  who  were  relieved 
by  a  stream  which  miraculously  flowed  from  a  rock,  and  re- 
lieved a  whole  nation,  then  ready  to  perish  with  thirst  in  a 
dreary  and  sandy  waste ;  and  the  other  part  they  poured  out  as 
a  drink-offering  to  the  Almighty,  accompanying  it  with  their 
prayers,  for  the  former  and  latter  rain  to  fall  in  season;  the 
whole  congregation  singing  the  following  passage,  "  With  joy 
shall  ye  draw  water  out  of  the  wells  of  salvation."  Isaiah, 
xii.  3." 

It  was  the  custom  of  the  blessed  Jesus  to  deliver  moral  In- 
structions, in  allusion  to  any  occurrences  that  happened ;  and 
accordingly  he  took  this  opportunity  of  inviting,  in  the  most 
14 


210  LIFE    OF    JESUS    CHRIST. 

affectionate  manner,  all  who  were  desirous  of  knowledge  or  hap- 
piness, to  come  to  him  and  drink,  alluding  to  the  ceremony  they 
were  then  performing.  And  to  encourage  all  such  as  were  de- 
sirous of  believing  in  him,  he  promised  them  the  gifts  of  the 
Holy  Spirit,  which  he  represented  under  the  similitude  of  a 
river  flowing  out  of  their  belly.  "  In  the  last  day,  that  great 
day  of  the  feast,  Jesus  stood  and  cried,  saying,  If  any  man 
thirst,  let  him  come  unto  me  and  drink.  He  that  believeth  on 
me  as  the  scripture  hath  said,  out  of  his  belly  shall  flow  rivers  ot 
Jiving  water."  John,  vii.  37,  38. 

During  this  discourse  to  the  people,  the  officers  from  the 
council  came  to  apprehend  him  ;  but  hearing  that  the  topic  he 
was  discussing  was  a  very  singular  one,  and  he  seemed  to  de- 
liver his  discourse  with  remarkable  fervor,  their  curiosrty  in- 
duced them  to  listen  some  time  to  his  discourse  before  they  laid 
hands  on  him.  But  the  eloquent  manner  in  which  he  delivered 
his  subject,  appeased  their  rage  ;  the  sweetness  of  his  pronunci- 
ation, and  the  plainness  and  perspicuity  of  his  discourse,  eluci 
dated  the  beauties  of  truth,  and  caused  them  to  shine  before  the 
understanding,  with  their  native  lustre.  Accordingly,  his  very 
enemies,  who  were  come  from  the  council  on  purpose  to  appre- 
hend him,  were  astonished  ;  the  greatness  of  the  subject,  made 
as  it  were  visible  by  the  divine  speaker,  filled  their  understand- 
ings ;  the  warmth  and  tenderness  with  which  he  delivered  him- 
self penetrated  their  hearts  ;  they  felt  new  and  uncommon  emo- 
tions, and  being  overwhelmed  by  the  greatness  of  their  admira- 
tion, were  fixed  in  silence  and  astonishment :  they  condemned 
themselves  for  having  undertaken  the  office,  and  soon  returned  to 
the  rulers  of  Israel  without  performing  it. 

If  our  Lord  had  pleaded  for  his  life  before^  the  officers  of 
the  council  who  went  to  apprehend  him,  the 'success  of  his 
eloquence,  even  in  that  case,  had  been  truly  wonderful ;  but 
in  the  case  before  us,  it  was  surely  superior  to  all  praise ;  for 
in  a  discourse  addressed  to  others,  and  even  on  a  spiritual  sub- 
ject, it  disarmed  a  band  of  inveterate  enemies,  and  made  them 
his  friends. 

Nor  were  the  officers  the  only  persons  affected  by  this  dis- 
course, for  many  of  them  declared  that  he  must  be  one  of  the 
old  prophets  ;  and  others,  that  he  was  no  other  than  the  Messiah 
himself.  Some,  however,  led  away  with  the  common  mis- 
take that  he  was  born  at  Nazareth,  asked  with  disdain,  if  the 
Messiah  was  to  come  out  of  Galilee  ?  And  whether  they  would 
acknowledge  a  Galilean  for  the  Messiah,  when  the  Scripture 
had  absolutely  declared  that  he  was  to  be  born  in  Bethlehem, 
the  native  town  of  his  father  David  ?  "  Many  of  the  people, 
therefore,  when  they  heard  this  saying,  said,  of  a  truth  this  is 
the  prophet.  Others  said,  This  is  'the  Christ.  But  some  said, 


LIFE    OF   JESUS    CHRIST.  2J  1 

Shall  Christ  come  out  of  Galilee  ?  Hath  not  the  Scripture 
said,  That  Christ  cometh  of  the  seed  of  David,  and  out  of 
the  town  of  Bethlehem,  where  David  was  ?"  John,  vii.  40; 
41,  42. 

Such  were  the  dissensions  on  this  subject,  that  some  of  his 
enemies,  knowing  that  the  officers  were  sent  to  apprehend 
him,  threatened  to  lay  hands  on  him  ;  but  the  Almighty  wpuld 
not  suffer  them  to  execute  their  wicked  design.  "  And  some 
of  them  would  have  taken  him  ;  but  no  man  laid  hands  on  him." 
John,  vii.  44. 

The  officers  now  returned  to  the  council,  and  were  asked,  why 
they  had  not  brought  Jesus  of  Nazareth  ?  whom  the  officers 
answered,  "  Never  man  spake  like  this  man."  This  reply  en- 
raged the  council,  who  reviled  them  for  presuming  to  entertain 
a  favorable  opinion  of  one  whom  they  had  pronounced  an  im- 
postor. It  is  strange,  said  they,  that  you,  who  are  not  ignorant 
of  our  sentiments  concerning  this  person,  should  entertain  a  fa- 
vorable idea  of  him.  Have  any  person  of  rank,  or  celebrated  foi 
their  knowledge  of  the  laws,  believed  on  him  ?  Are  not  his  fol- 
lowers the  low  order  of  the  people,  who  are  totally  ignorant  of 
all  the  prophecies  concerning  the  Messiah  ? 

These  officers  made  no  answer  to  these  railing  accusations  ol 
their  masters ;  but  Nicodemus,  a  member  of  the  council,  arraigned 
their  conduct  in  a  very  poignant  manner, "  Does  our  law,"  says 
he,  "  condemn  any  man  before  he  has  been  heard?"  They  had 
before  condemned  their  officers  for  being  ignorant  of  the  law, 
when  it  appeared  they  were  themselves  far  more  ignorant  in  pre- 
tending to  condemn  a  person  before  they  had  proved  him  guilty 
They  were  acting  directly  contrary  to  the  fundamental  principles 
of  the  law  of  equity,  at  the  time  they  boasted  of  their  profound 
knowledge  of  its  precepts. 

Incensed  at  this  reprimand  of  Nicodemus,  they  asked  him,  with 
an  air  of  disdain  and  surprise,  if  he  was  also  one  of  those  mean 
persons  who  had  joined  together  to  support  the  pretences  of  a 
Galilean  ;  though  the  Scriptures  had  plainly  said,  that  Bethlehem 
was  the  place  of  the  Messiah's  nativity:  adding,  that  if  he  refused 
to  listen  to  them,  he  should  soon  be  convinced  that  the  great  pro- 
phet mentioned  by  Moses  was  not  to  be  born  in  Galilee.  "  Art 
thou  also  of  Galilee  ?  Search,  and  look ;  for  out  of  Galilee  ariseth 
no  prophet."  John,  vii.  52. 

Having  made  this  reply  to  Nicodemus,  the  council  broke 
up,  and  Jesus,  who  well  knew  their  malicious  intentions,  re- 
tired to  the  Mount  of  Olives,  where  he  spent  the  night  with 
his  disciples. 

Our  blessed  Lord,  early  the  following  morning,  returned  to 
the  temple,  and  again  taught  the  people.  The  scribes  and 
pharisees  now  determined  to  render  him  odious  to  the  multi- 


LIFE    OF    JESUS    CHRIST. 

ludc,  or  obnoxious  to  the  Roman  governor :  and  therefore 
placed  before  him  a  woman  that  had  been  taken  in  the  act 
of  adultery,  desiring  his  opinion  what  punishment  she  ought 
to  suffer.  "  This  woman,"  said  they  to  Jesus,  "  was  taken 
in  adultery,  in  the  very  act.  Now  Moses  in  the  law  com- 
manded us,  that  such  should  be  stoned;  but  what  sayest  thou?" 
John,  viii.  4,  5. 

Had  our  Lord  disapproved  the  sentence  of  the  law,  they 
would  doubtless  have  represented  him  to  the  multitude  as  a 
person  who  contradicted  Moses,  and  favored  adultery ;  which 
could  not  have  failed  of  rendering  him  odious  to  the  people.  On 
the  other  hand,  had  he  ordered  her  to  be  stoned,  it  would  have 
afforded  a  plausible  pretence  for  accusing  him  to  the  Roman 
governor  as  a  person  who  stirred  up  the  people  to  rebellion,  the 
Romans  having  now  taken  the  power  of  life  and  death  into  their 
own  hands. 

But  Jesus,  who  well  knew  their  malicious  intentions,  made 
them  no  answer,  but  stooped  "  down,  and  with  his  finger 
wrote  on  the  ground,  as  though  he  heard  them  not."  Jo/in, 
viii.  6. 

They,  however,  still  continued  pressing  him  to  give  an  an- 
swer, and,  at  last,  Jesus,  in  allusion  to  the  law,  which  ordered 
that  the  hands  of  the  witnesses,  by  whose  testimony  an  adul- 
terer was  convicted,  should  be  first  upon  him,  said,  "  He  that 
is  without  sin  among  you,  let  him  first  cast  a  stone  at  her."  Let 
those  who  are  remarkably  zealous  for  having  justice  executed 
upon  others,  at  least  take  care  to  purify  themselves  from  all 
heinous  crimes. 

This  reply  had  its  desired  effect.  The  hypocritical  scribes  and 
pharisses  were  convicted  of  sin  by  their  own  consciences :  so  that 
they  immediately  retired,  fearing  Jesus  would  have  made  their 
particular  sins  public.  "  And  they  which  heard  it,  being  con- 
victed by  their  own  conscience,  went  out  one  by  one,  beginning 
at  the  eldest,  even  unto  the  last.''  John,  viii.  9. 

The  woman's  accusers  being  all  retired,  Jesus  told  her,  that  as 
no  man  had  pronounced  sentence  of  death  upon  her,  neither 
would  he  pronounce  it  •  but  advised  her  to  be  very  careful  for 
the  future,  to  avoid  the  temptations  which  had  induced  her  to 
commit  so  black  a  crime. 

The  wisdom,  knowledge,  and  power  of  our  blessed  Saviour 
were  eminently  displayed  on  this  occasion  :  his  wisdom  in  de- 
fending himself  against  the  malicious  attempts  of  his  enemies  ; 
his  knowledge  in  discovering  the  secrets  of  their  hearts  ;  and  his 
power  in  making  use  of  their  own  consciences  to  render  their 
artful  intentions  abortive.  It  was,  therefore,  with  remarkable 
propriety,  that  the  great  Redeemer  of  mankind,  now  called  him- 
self the  "  light  of  the  world :"  as  if  he  had  said,  1  am  the  spir- 


LIFE    OF    JESUS    CHRIST.  215 

itual  sun,  that  dispels  the  darkness  ot  ignorance  and  supersti- 
tion, in  which  the  minds  of  men  are  immersed,  and  enlightens 
the  paths  that  lead  to  eternal  life ;  nor  shall  any  who  follow  me, 
ever  be  involved  in  darkness.  "  I  am  the  light  of  the  world : 
he  that  followeth  me  shall  not  walk  in  darkness,  but  shall  have 
the  light  of  life."  John,  viii.  12. 

This  assertion  of  our  Lord  highly  provoked  the  pharisees, 
who  told  him  he  must  be  a  deceiver  because  he  boasted  of  him- 
self. To  which  the  great  Redeemer  of  mankind  replied,  You 
are  not  to  imagine  that  I  call  myself  the  light  of  the  world 
from  a  principle  of  pride  and  falsehood :  that  title  justly  belongs 
to  me  :  nor  would  you  yourselves  refuse  to  acknowledge  it,  did 
you  know  from  what  authority  I  received  my  commission,  and 
to  whom,  when  I  have  executed  it,  I  must  return.  But  of  these 
ihings  ye  are  totally  ignorant,  and  therefore  judge  according  to 
outward  appearance,  and  condemn  me  because  I  do  not  destroy 
those  who  oppose  me,  as  you  vainly  think  the  Messiah  will  do 
those,  who  shall  refuse  to  submit  to  his  authority.  But  the  de- 
sign of  the  Messiah's  coming  is  very  different  from  your  mistak- 
en notions  ;  he  is  not  to  destroy  but  to  save  the  children  of  men. 
"  Though  I  bare  record  of  myself,  yet  my  record  is  true  ;  for  1 
know  whence  I  came,  and  whither  I  go;  but  ye  cannot  tell 
whence  I  come,  and  whither  I  go.  Ye  judge  after  the  flesh,  I 
judge  no  man."  John,  viii.  14,  15.  He  added,  that  if  he  should 
condemn  any  person  for  unbelief,  the  condemnation  would  be 
just,  because  his  mission  was  true,  being  confirmed  by  his  own 
testimony,  and  that  of  his  Almighty  Father,  the  God  of  Jacob,  by 
whose  authority,  and  agreeable  to  whose  will,  all  his  sentences 
would  be  passed.  "And  yet  if  I  judge,  my  judgment  is  true  : 
for  I  am  not  alone,  but  I  and  the  Father  that  sent  me."  John, 
viii.  16. 

Having  thus  asserted  the  divinity  of  his  mission,  and  shown 
that  his  judgment  was  just,  he  proceeded  to  inform  them  that 
the  Father  himself  bare  witness  to  the  truth  of  his  mission. 
You  cannot,  said  he,  justly  complain,  even  if  I  should  punish 
you  for  your  unbelief,  because  you  are,  by  your  own  laws,  com- 
manded to  believe  the  testimony  of  two  witnesses,  that  my  mis- 
sion  is  evidently  true.  For  the  actions  of  my  life,  which  are 
perfectly  agreeable  to  the  character  of  a  messenger  from  heaven, 
bear  sufficient  witness  of  me  ;  and  the  Father,  by  the  miracles  he 
has  enabled  me  to  perform,  beareth  witness  of  me :  ye  are 
therefore  altogether  culpable  in  objecting  to  my  mission.  "  It  is 
also  written  in  your  law,  that  the  testimony  of  two  men  is  true. 
I  am  one  that  bear  witness  of  myself,  and  the  Father  that  sent 
me  beareth  witness  of  me."  John,  viii.  17,  18. 

The  Jews  then  asked  him,  Where  is  the  Father,  the  other 
witness  to  whom  thou  appliest  ?  Jesus  replied,  Your  conduc- 


216  LIFE  OF  JESUS  CHRIST. 

sufficiently  demonstrates  that  ye  are  strangers  both  to  me  and  my 
Father ;  for  had  ye  known  whom  I  am,  ye  must  have  also  known 
whom  it  is  I  call  my  Father  ;  had  ye  been  convinced  that  I  am 
the  Messiah,  you  must  also  have  been  convinced  that  the  Father 
is  no  other  than  that  Omnipotent  Being,  who  created  and  up- 
holds all  things  by  the  word  of  his  power.  "  Then  said  they 
unto  him,  Where  is  thy  Father  ?  Jesus  answered,  Ye  neither 
know  me,  nor  my  Father ;  if  ye  had  known  me,  ye  should  have 
known  my  Father  also."  John,  viii.  19. 

This  discourse,  the  Evangelist  tells  us,  was  held  in  the  treas- 
ury or  court  of  the  women,  where  the  chests  were  placed  for 
receiving  the  offerings  of  all  who  came  up  to  worship  in  the 
temple  ;  and  must  therefore  have  been  a  place  of  great  resort, 
being  frequented  by  all,  even  the  priests  and  rulers.  But  not- 
withstanding the  public  manner  in  which  our  blessed  Saviour 
now  asserted  his  claim  to  the  character  of  the  Messiah,  no  man 
attempted  to  seize  him  ;  Providence  not  suffering  them  to  put 
their  malicious  designs  in  execution,  because  his  "  hour,"  or 
time  of  his  sufferings,  "was  not  yet  come." 

The  debate  being  ended,  Jesus  again  repeated  what  he  had 
before  told  them :  namely,  that  he  should  shortly  depart  from 
them ;  and  that  they  should  then  seek  him,  but  not  be  able  to 
find  him.  "  I  go  my  way,  and  ye  shall  seek  me,  and  shall  die 
in  your  sins  :  whither  I  go  ye  cannot  come."  John,  viii.  21.  As 
if  he  had  said,  After  my  ascension  into  heaven,  when  the  Roman 
armies  shall  spread  horror  and  desolation  in  every  corner  of  the 
land,  ye  shall  then  earnestly  wish  for  the  coming  of  the  Messiah, 
in  expectation  of  being  delivered  by  his  powerful  arm  from  your 
cruel  enemy,  but  ye  shall  then  find  your  mistake  ;  ye  shall  die 
in  your  sins,  and  be  for  ever  excluded  from  the  mansions  of 
happiness. 

The  Jews  by  no  means  comprehended  this  departure  of 
which  our  Lord  told  them.  They  even  fancied  he  would  de- 
stroy himself,  because  they  thought  the  only  retreat  where  they 
could  not  find  him,  was  the  gloomy  habitation  of  the  grave. 
To  which  the  blessed  Jesus  replied,  Your  vile  insinuation  dis- 
covers at  once  the  wickedness  of  your  hearts  and  the  baseness 
of  your  original.  Ye  are  from  the  earth,  and  therefore  subject 
to  all  the  evil  passions  that  infect  human  nature ;  and  from  the 
dictates  of  your  own  hearts,  you  fancy  that  I  can  be  capable  of 
committing  the  horrid  crime  of  self-murder.  But  my  extrac- 
tion is  very  different ;  it  is  from  heaven,  and  consequently  my 
mind  is  not  tainted  with  the  corruption  of  humcn  nature,  the 
source  of  temptation  to  every  sin.  You,  therefore,  must  believe 
that  I  am  the  "  bread  of  life,"  the  heavenly  manna,  the  light  of 
the  world,  the  true  Messiah,  if  you  are  desirous  of  being  cleans- 
ed from  those  pollutions  which  flow  from  your  earthly  origin- 


LIFE    OF   JESTJS    CHRIST.  217 

but  if  ye  still  continue  in  your  unbelief,  "  you  shall  die  in  your 
sins." 

The  Jews  now,  in  order  to  vindicate  themselves,  demanded 
what  sort  of  person  he  pretended  to  be  ?  To  which  Jesus  an- 
swered, "  Even  the  same  that  I  said  unto  you  from  the  begin- 
ning," that  is,  at  the  beginning  of  this  discourse,  "  the  light  of 
the  world  "  Adding,  "  I  have  many  things  to  say,  and  to  judge 
of  you :  but  lie  that  sent  me  is  true ;  and  I  spake  to  the  world 
those  things  which  I  have  heard  of  him."  John,  viii.  26. 

This  discourse,  however  plain  it  may  appear,  was  not  under- 
stood by  the  perverse  Jews ;  they  did  not  perceive  "  that  he 
spoke  to  them  of  the  Father."  But  Jesus  told  them,  that  when 
they  had  crucified  him,  they  would  be  convinced,  by  the  mira- 
cles accompanying  that  awful  hour,  the  resurrection  from  the 
dead,  the  effusion  of  the  Holy  Spirit  on  his  disciples,  and  the 
destruction  of  the  Jewish  nation,  who  he  was,  and  the  Father 
that  sent  him.  "  When  ye  have  lifted  up  the  Son  of  Man, 
then  shall  ye  know  that  I  am  he,  and  that  I  do  nothing  of  my- 
self; but  as  my  Father  hath  taught  me,  I  speak  these  things." 
John,  viii.  28. 

He  added,  that  though  he  should  be  crucified  as  a  malefactor, 
that  punishment  v/ould  not  be  inflicted  on  him,  as  a  consequence 
of  his  being  deserted  by  his  Father ;  because  he  would  never 
leave  him  in  any  period  of  his  misery,  or  even  at  the  hour  of 
death,  as  he  had  always  acted  agreeable  to  his  will. 

These  words  induced  many  of  the  people  to  believe  him  to 
be  the  Messiah.  Perhaps  by  "lifting  him  up,"  they  did  not 
understand  his  crucifixion,  but  his  ascension  to  the  throne  of 
David ;  and  hence  supposed,  that  he  now  entertained  sentiments 
worthy  of  the  Messiah,  and  were  therefore  very  ready  to  ac- 
knowledge him  as  such,  and  believed  the  doctrine  he  had  deliv 
ered  concerning  his  mission.  But  Jesus  told  them,  that  if  they 
persevered  in  the  belief  and  practice  of  his  word,  they  should, 
in  reality,  become  his  disciples,  have  a  title  to  that  honorable 
appellation,  be  fully  instructed  in  every  doctrine  of  the  Gospel, 
and  not  only  freed  from  the  slavery  of  sin  and  its  consequences, 
but  also  from  the  ceremonial  laws  delivered  by  Moses.  "  If 
ye  continue  in  my  word,  then  ye  are  disciples  indeed :  and  ye 
shall  know  the  truth,  and  the  truth  shall  make  you  free."  John, 
viii.  31,  32. 

The  Jews,  on  hearing  him  mention  that  they  should  be  made 
free,  answered,  "  We  be  Abraham's  seed,  and  were  never  in 
bondage  to  any  man."  This  assertion,  if  taken  literally,  was 
absolutely  false :  the  whole  nation,  at  that  very  time,  being  in 
bondage  to  the  Romans  ;  nor  \yere  their  ancestors  any  strangers 
to  slavery,  having  severely  felt  the  hand  of  tyranny,  both  in 
Egypt,  Assyria,  and  Babylon.  The  expression,  therefore,  must 


218  LIFE  OF  JESUS  CHRIST. 

be  taken  in  a  metaphorical  sense,  to  signify  spiritual  bondage  : 
it  was  a  freedom  by  truth,  a  freedom  in  respect  of  religion, 
which  they  now  asserted.  They  meant  that  they  were  the  de- 
scendants of  illustrious  ancestors ;  and  during  the  worst  of 
times,  had  preserved  sentiments  in  religion  and  government 
worthy  of  the  posterity  of  Abraham  ;  nor  had  the  hottest  per- 
secution of  the  Assyrian  kings  been  able  to  compel  them  to 
embrace  the  religion  of  the  heathens.  In  respect  of  truth,  "we 
were  never  in  bondage  to  any  man :  how  sayest  thou,  Ye  shall 
be  made  free  ?" 

In  answer  to  this  question,  Jesus  told  them,  that  those  who 
gave  themselves  up  to  a  vicious  course  of  life,  and  to  the  grati- 
fication of  their  sinful  appetites,  were  absolute  slaves,  and  how 
far  they  might  deserve  that  appellation,  it  was  incumbent  on 
them  to  consider.  "  Verily,  verily,  I  say  unto  you,  whosoever 
committeth  sin  is  the  servant  of  sin."  And  as  a  slave  cannot  be 
assured  of  the  continuance  of  his  master's  favor,  or  certain  of 
abiding  continually  in  the  family  ;  so  my  Father  can,  when  he 
pleases,  discard  such  habitual  sinners,  deprive  you  of  the  ex- 
ternal economy  of  religion,  in  which  you  so  highly  boast,  as  you 
have  through  sin,  rendered  yourselves  bondsmen  to  his  justice. 
If  ye  are  desirous  of  becoming  the  children  of  God,  and  of  re- 
maining for  ever  in  his  family,  you  must  submit  to  the  authority 
of  his  Son,  and  embrace  his  doctrine,  which  will  induce  him  to 
adopt  us  as  co-heirs  with  himself.  It  is  he  only  that  can  make 
you  free  indeed,  and  place  you  in  the  pity  of  the  heavenly  Jeru- 
salem, without  the  least  danger  of  being  removed.  I  well  know 
that  ye  are  in  a  natural  sense,  the  seed  of  Abraham,  but  in  a 
moral  one,  the  offspring  of  Satan  ;  for  many  of  you  are  desirous 
of  destroying  me,  because  I  enjoin  a  greater  degree  of  sanctity 
than  you  are  willing  to  acquire.  "  I  know  that  ye  are  Abra- 
ham's seed ;  but  ye  seek  to  kill  me,  because  my  word  hath  no 
place  in  you.  I  speak  that  which  I  have  seen  with  my  Father ; 
and  ye  do  that  which  ye  have  seen  with  your  father.  They 
answered  and  said  unto  him,  Abraham  is  our  father."  John, 
viii.  37,  38,  39. 

Notwithstanding  their  claim  to  immediate  descent  from  that 
father  of  the  faithful,  Jesus  told  them,  that  if  they  were  the  spi- 
ritual progeny  of  Abraham,  they  would  resemble  that  great  and 
§ood  man  in  his  righteousness ;  and  therefore,  instead  of  en- 
eavoring  to  take  away  the  life  of  a  person  who  came  with  a 
revelation  from  God,  they  would  believe  on  him,  in  imitation  of 
Abraham,  who  was  justly  styled  the  father  of  the  faithful,  and 
the  friend  of  God.  "  If  ye  were  Abraham's  children,  ye  would 
do  the  works  of  Abraham.  But  now  ye  seek  to  kill  me,  a  man 
that  hath  told  you  the  truth  which  I  have  heard  of  God :  this 
did  not  Abraham."  John,  viii.  36.  40. 


OF    JESUS    CHRIST.  219 

Jesus  added,  that  their  deeds  sufficiently  showed  whose  chil- 
dren they  were,  and  from  what  stock  they  were  descended ;  even 
from  the  great  deceiver  of  mankind,  "  who  goeth  about  like  a 
roaring  lion,  seeking  whom  he  may  devour." 

The  Jews  at  length  discovered  the  purport  of  our  Lord's 
meaning,  and  accordingly  replied,  that  they  were  undoubtedly 
in  that  sense  the  children  of  God,  as  they  were  certainly  not 
born  of  fornication,  alluding  to  the  marriage-covenant,  which 
in  Scripture  is  metaphorically  said  to  subsist  between  God  and 
the  people  of  Israel,  and  which  by  their  obligation  to  love,  hon- 
or, and  obey  him,  was  represented  in  a  very  lively  manner. 
We  are  neither,  said  the  Jews,  idolaters  ourselves,  nor  sprung 
from  idolatrous  parents ;  consequently  we  are,  with  respect  to 
a  spiritual  descent,  the  children  of  God.  "  We  be  not  born  of 
fornication  :  we  have  one  father,  even  God."  John,  viii.  41. 

But  Jesus  told  them,  that  an  outward  profession  of  the  true 
religion  was  of  no  consequence.  They  must  "  love  it  in  deed, 
and  in  truth,"  if  they  hoped  to  be,  in  reality,  the  children  ot 
God  :  and  if  they  truly  loved  religion,  they  must  love  him  who 
came  down  from  heaven  on  purpose  to  reveal  it  to  the  sons  of 
men.  Adding,  that  he  did  not  come  of  himself,  but  was  sent 
by  the  great  Creator  of  the  universe.  "  If  God  were  your 
Father,  ye  would  love  me ;  for  I  proceeded  forth,  and  came 
from  God :  neither  came  I  of  myself,  but  he  sent  me."  John. 
viii.  42. 

But  ye,  continued  the  blessed  Jesus,  inherit  the  nature  of 
your  father  the  devil ;  and  therefore  will  continue  to  gratify  the 
lusts  ye  have  derived  from  him.  He  was  an  enemy  and  a  mur- 
derer of  mankind  from  the  beginning,  and  has  ever  since  ex- 
erted his  whole  power  to  work  their  destruction  :  sometimes  by 
seducing  into  sin  by  his  falsities,  and  sometimes  by  instigating 
them  to  kill  those  whom  God  thought  proper  to  send  to  reclaim 
them.  And  having  early  departed  from  holiness  and  truth,  a 
custom  of  lying  is  become  habitual  to  him.  Being  therefore  a 
liar,  and  the  father  of  lying,  when  he  speaketh  a  falsity,  he 
speaketh  what  is  properly  his  own.  But  I  tell  you  the  truth ; 
and  therefore  it  is  natural  to  think  that  ye  will  disbelieve  me. 
"  Ye  are  of  your  father  the  devil,  and  the  lusts  of  your  lather 
ye  will  do ;  he  was  a  murderer  from  the  beginning,  and  abode 
riot  in  the  truth,  because  there  is  no  truth  in  him.  When  he 
speaketh  a  lie,  he  speaketh  of  his  own  ;  for  he  is  a  liar,  and  the 
father  of  it.  And  because  I  tell  you  the  truth,  ye  believe  me 
not."  John,  viii.  44,  45. 

Though  ye  dare  even  to  reject  my  doctrine,  are  any  of  you 
able  to  show  that  I  have  not  received  my  commission  from  hea- 
ven, or  that  I  have  done  any  thing  that  has  a  tendency  to  ren- 
der me  unworthy  of  belief?  Can  you  show  that  I  nave  taught 


220  LIFE    OF    JESUS    CHRIST. 

false  doctrines,  reproved  you  unjustly  for  your  actions,  or  been 
guilty  myself  of  sin?  If  you  are  unable  to  do  this,  but,  on  the 
contrary  must  acknowledge  that  my  doctrine  and  life  are  such 
as  become  a  messenger  of  God,  what  reason  can  ye  pretend  for 
not  believing  me  ?  "  And  if,"  in  affirming  that  I  am  perfectly 
free  from  sin,  "  I  say  the  truth,  why  do  ye  not  believe  me  ?" 
Whoever  is  of  God,  receives,  with  the  greatest  humility,  what- 
ever revelations  God  is  pleased  to  make  of  himself  by  his  mes- 
sengers, and  makes  it  his  study  and  delight  to  obey  all  his  com- 
mandments. But  ye  reject  the  revelations  and  precepts  of  the 
Almighty,  delivered  by  me,  who  came  down  from  heaven,  for 
no  other  reason  than  because  ye  are  not  the  children  of  God. 
"  He  that  is  of  God,  heareth  God's  words  ;  ye  therefore  hear 
them  not,  because  ye  are  not  of  God."  John,  viii.  47. 

The  Jews,  still  attached  to  their  lineal  descent,  replied,  that 
his  calling  the  descendants  of  Abraham  the  children  of  the  devil, 
was  a  sufficient  proof  that  he  was  a  very  profligate  wretch  him- 
self, or  instigated  by  some  evil  spirit.  But  Jesus  told  them  he 
was  neither  mad  nor  actuated  by  an  evil  spirit.  On  the  con- 
trary, he  honored  his  Father,  by  speaking  the  words  of  truth, 
which  he  had  sent  him  to  deliver :  and,  therefore,  they  dishon- 
ored him  in  calling  him  by  so  opprobrious  a  title.  Adding, 
that  he  sought  not  their  applause,  but  referred  their  conduct  to 
an  omniscient  and  impartial  Judge.  "And  I  seek  not  my  own 
glory:  there  is  one  that  seeketh  and  judgeth."  John,  viii.  50. 

Our  Lord,  having  declared  his  mighty  and  divine  power, 
asserts  the  happy  enects  of  faith  and  obedience  to  the  Gospel. 
"  Verily,  verily,  I  say  unto  you,  If  a  man  keep  my  saying,  he 
shall  never  see  death."  John,  viii.  51.  On  this  declaration, 
the  Jews  (who  were  total  strangers  to  our  Lord's  spiritual 
meaning  of  death)  cried  out,  now  we  sufficiently  know  that  thou 
art  possessed  with  a  devil ;  for  the  most  righteous  persons  that 
ever  flourished  among  the  sons  of  men  are  dead:  Abraham,  and 
the  prophets,  and  other  holy  men,  are  all  laid  in  the  chambers 
of  the  dust,  and  yet  thou  hast  the  impudence  and  folly  to  affirm, 
that  whosoever  keeps  thy  precepts  shall  never  die,  Thou  surely 
canst  not  think,  nor  pretend  to  be  more  in  favor  with  the  Al- 
mighty than  Abraham  and  the  prophets  were,  who,  though  the 
strictest  observers  of  the  divine  precepts,  could  not  obtain  the 
privilege  of  being  themselves  exempt  from  the  stroke  of  death, 
much  less  for  their  followers.  "  Now  we  know  that  thou  hast 
a  devil ;  Abraham  is  dead  and  the  prophets ;  and  thou  sayest, 
If  a  man  keep  my  saying,  he  shall  never  taste  of  death.  Art 
thou  greater  than  our  father  Abraham,  which  is  dead :  and  the 
prophets  are  dead;  whom  makest  thou  thyself V  John,  viii. 
52  53. 


LIFE    OF   JESUS    CHRIST.  221 

In  reply  to  this  impertinent  query,  the  Messiah  returned.  If 
I  should  attempt  to  speak  in  praise  of  myself,  you  would  call  it 
vain  and  foolish,  and,  like  the  pharisees,  tell  me,  "  Thou  bearest 
record  of  thyself:  thy  record  is  not  true."  Instead,  therefore,  of 
giving  you  a  full  description  of  my  dignity,  I  shall  only  inform 
you,  that  it  is  my  Father  who  speaketh  honorably  of  me,  by  the 
many  miracles  he  enables  me  to  perform.  And  surely  this  may 
be  sufficient  to  convince  you  of  what  I  have  promised  for  my 
disciples ;  especially  when  I  tell  you  that  my  Father  is  no  other 
than  the  Almighty  God  of  Jacob,  whom  all  the  descendants  of 
Abraham  pretend  to  worship.  But  though  you  vainly  boast  of  wor- 
shipping my  Father  as  your  God,  you  are  ignorant  of  him  ;  you 
neither  form  just  conceptions  of  him,  nor  worship  him  in  the 
manner  you  ought.  Your  knowledge  and  actions,  therefore,  dis- 
agree with  your  profession  ;  but,  on  the  contrary,  I  entertain  pro- 
per ideas  of  him,  and  obey  his  precepts.  You  may,  perhaps, 
construe  this  declaration  as  proceeding  from  vanity ;  but  if  1 
should  say,  1  do  not  form  adequate  conceptions  of  him,  or  ac- 
knowledge him  as  he  deserves,  I  should  be  a  liar  like  unto  you. 
Even  your  father  Abraham,  of  whom  you  so  highly  boast,  ear- 
nestly desired  to  behold  the  time  when  I,  the  promised  seed,  should 
put  on  the  veil  of  human  nature  and  convert  the  nations  of  the 
world  from  their  idolatry  to  the  knowledge  and  worship  of  the 
true  God.  He  earnestly  desired  to  see  the  great  transactions 
of  my  life,  by  which  this  invaluable  blessing  was  to  be  procured 
for  all  the  sons  of  men  :  and  view  the  happy  state  of  all  nations, 
when  this  blessing  was  bestowed  upon  them.  This  was  granted 
him  :  "  he  saw  it  and  was  glad."  He  was  favored  with  the  rav- 
ishing prospect  of  these  happy  times,  then  concealed  in  the 
womb  of  futurity,  and  was  exceedingly  transported  with  the 
scene.  "  Your  father  Abraham  rejoiced  to  see  my  day :  and 
he  saw  it,  and  was  glad."  John,  viii.  56. 

The  Jews,  stifl  blind  to  the  spiritual  meaning  of  our  Lord's 
words,  concluded  he  had  affirmed  that  he  was  before  Abraham  ; 
and  knowing  he  was  not  yet  forty  years  old,  considered  it  as 
absolutely  ridiculous.  They  had  no  conception  of  his  divine 
nature,  though  he  had  so  often  told  them  lie  was  the  Son  ot 
God,  and  consequently  existed  with  the  Father,  long  before  this 
world  was  called  from  its  primitive  chaos.  This  gross  stupidity 
and  perverseness  induced  the  Saviour  of  the  world  to  assert  his 
dignity  in  still  plainer  terms :  "  Verily,  verily,  I  say  unto  you. 
Before  Abraham  was,  I  am."  John,  viii.  58 

The  Jews,  incensed  at  our  Lord's  prior  claim  to  Abraham, 
in  point  of  existence,  rushed  on  him,  and  attempted  to  stone 
him ;  but  Jesus,  by  rendering  himself  invisib'e,  passed  unhurt 
through  the  crowd,  and  retired  out  of  the  temple. 


222  LIFE    OF   JESUS    CHRIST. 


CHAPTER  XIX. 

Our  Lord  continues  to  work  Miracles  in  confirmation  of  nis 
Mission  and  Doctrine. — Calls  forth  and  sends  out  seventy 
Disciples. — Preaches  to  the  people  of  Judea,  by  way  of 
Parable. 

THE  great  Preacher  of  Israel,  having  defeated  the  cruel  de- 
signs of  the  obstinate  Jews,  in  passing  on  his  way,  saw  a  man 
who  had  been  blind  from  his  birth.  The  sight  of  so  affecting  an 
object  could  not  fail  to  excite  the  compassion  of  the  benevolent 
Saviour  of  mankind.  Nor  could  the  affronts  and  indignities  he 
nad  just  received  from  the  Jews  hinder  him  from  "  working  the 
works  of  him  that  sent  him,"  and  dispensing  blessings  on  that 
rebellious  and  ungrateful  nation.  Accordingly,  he  beheld  this 
poor  blind  man,  not  with  a  transient  view,  but  fixed  on  him  the 
eyes  of  his  divine  compassion,  and  presented  him  with  the  riches 
of  his  adorable  love. 

The  disciples,  observing  the  affectionate  regard  of  their  Mas- 
ter to  this  object  of  compassion,  and  probably  imagining  that 
he  was  going  to  extend  his  usual  mercy  to  this  unfortunate 
object,  asked  their  Master,  whether  his  blindness  was  occa- 
sioned by  his  own  sin,  or  the  sin  of  his  parents  ?  They  had  often 
heard  their  Master  say,  that  afflictions  were  commonly  the  pun- 
ishment of  particular  sins ;  and  had  learned,  from  the  law  of 
Moses,  that  sin  was  the  fruitful  source  of  evil ;  and  that  the  Lord 
punished  the  iniquities  of  the  fathers  upon  the  children.  Their 
Master  kindly  answered,  that  neither  his  own  nor  the  sins  of  the 
parents  were  the  immediate  cause  of  this  peculiar  punishment ; 
but  that  he  was  born  blind,  "  that  the  works  of  God  should  be 
made  manifest  in  him  ;"  particularly  his  sovereignty  in  bringing 
him  blind  into  the  world,  his  power  in  conferring  the  faculty  of 
sight  upon  him,  and  his  goodness  in  bearing  witness  to  the  doc- 
trine by  which  men  are  to  be  saved. 

We  may  learn,  by  this  pertinent  reply  of  the  Saviour  of  the 
world,  that  a  curious  inquiry  into  the  afflictions  of  other  men 
may  be  safely  avoided  ;  and  that  we  ought  to  suppose  every  ca- 
lamity subservient  to  the  glory  of  Omnipotence  ;  never  imputing 
to  their  personal  sins  whatever  miseries  we  behold  in  others, 
lest,  like  the  disciples  in  the  present  case,  we  assign  to  sin,  what 
owes  its  origin  to  the  glory  of  our  Maker. 

Having  assigned  the  cause  of  this  person's  blindness,  namely, 
"  that  the  works  of  God  should  be  made  manifest  in  him," 
Jesus  added,  "  I  must  work  the  works  of  him  that  sent  me, 
while  it  is  day ;  the  night  cometh  when  no  man  can  work ;" 


LIFE    OF   JESUS    CHRIST.  223 

John,  ix.  4 ;  intimating  to  his  disciples,  and  all  the  sons  of 
men,  his  unwearied  labor  in  the  work  of  his  Almighty  Father. 
In  this  he  was  employed  day  and  night,  during  the  time  of  his 
sojourning  in  the  flesh.  To  this  alone  he  directed  all  his 
thoughts  and  all  his  intentions.  This  he  esteemed  even  as  his 
meat  and  drink  ;  and  for  this  he  suffered  the  neglect  of  his  ordi- 
nary food,  that  he  might  finish  the  blessed,  the  beneficent  work 
of  human  salvation.  A  work,  to  accomplish  which  he  left  the 
courts  of  heaven ;  and  during  the  execution  of  it,  went  about 
doing  good. 

It  was  now  the  sabbath-day,  and  trie  blessed  Jesus  was  going 
to  perform  a  miracle,  in  which  there  was  to  be  a  small  degree 
of  servile  work ;  and  therefore  he  told  his  disciples,  that  they 
need  not  be  surprised  to  see  him  work  miracles  of  that  kind 
on  the  sabbath-day.  For  though  they  should  imagine  that  he 
might  defer  them  till  the  day  of  rest  was  over,  his  time  on  earth 
was  so  short,  that  it  was  necessary  for  him  to  embrjfce  every 
opportunity  that  offered  of  working  miracles.  Perhaps  he 
chose  to  perform  this  work  on  the  sabbath,  because  he  knew 
the  pharisees  would,  for  that  reason,  inquire  into  it  with  the 
utmost  attention,  and  consequently  render  it  more  generally 
known. 

But  however  this  be,  our  blessed  Saviour,  who  was  now  going 
to  confer  sight  on  one  that  was  born  blind,  took  occasion  from 
thence  to  speak  of  himself  as  one  appointed  to  give  light  also 
to  the  minds  of  men  involved  in  darkness.  "  As  long  as  I  am  in 
the  world,  I  am  the  light  of  the  world."  John,  ix.  5. 

It  appears  from  hence  that  our  Saviour's  miracles  were  de- 
signed not  only  as  proofs  of  his  mission,  but  also  as  specimens 
of  the  power  he  possessed  as  the  Messiah.  For  example,  by 
feeding  the  multitude  with  the  meat  that  perished,  he  signified 
that  he  was  come  to  quicken  and  nourish  mankind,  with  the 
"  bread  of  life,"  that  sovereign  cordial,  and  salutary  nutriment 
of  the  soul.  His  giving  sight  to  the  blind  was  a  lively  emblem 
of  the  efficacy  of  his  doctrine  to  illuminate  the  blinded  under- 
standings of  men.  His  healing  their  bodies  represented  his 
power  to  heal  their  souls,  and  was  a  specimen  of  his  authority 
to  forgive  sins,  as  if  it  was  a  real,  though  a  partial  removal  ot 
its  punishment.  His  casting  out  devils  was  an  earnest  of  his 
final  victory  over  Satan,  and  all  his  powers.  His  raising  par- 
ticular persons  from  the  dead  was  the  beginning  of  his  triumph 
over  death,  and  a  demonstration  of  his  ability  to  accomplish  a 
general  resurrection :  and,  in  a  word,  his  curing  all  promiscu- 
ously, who  applied  to  him,  showed  that  he  was  come  not  to 
condemn  the  world,  but  to  save,  even  the  chief  of  sinners. 
Accordingly  at,  or  soon  after  performing  these  miracles,  when 
the  memory  of  them  was  fresh  in  the  minds  of  his  hearers 


224  LIFE    OF    JESUS    CHRIST. 

we.  often  find  him  turning  his  discourse  to  the  spiritual  things 
they  reproached.  But  to  return  from  this  digression. 

Having  declared  the  salutary  design  of  his  coming  into  the 
world,  "  he  spat  on  the  ground,  and  made  clay  of  the  spittle,  and 
he  anointed  the  eyes  of  the  blind  man  with  the  clay,  and  said  unto 
him,  Go  wash  in  the  pool  of  Siloam,  (which  is,  by  interpretation, 
Sent.)  He  went  his  way  therefore,  and  washed,  and  came  see- 
ing." John,  ix.  6,  7. 

From  former  examples  it  is  evident  that  our  blessed  Saviour 
could  as  easily  have  performed  this  miracle  without  the  assist- 
ance of  any  external  means.  Indeed,  those  the  great  Redeemer 
of  mankind  made  use  of  on  this  occasion  were  so  far  from 
being  likely  to  effect  the  cure,  that  they  seem  properly  adapted 
to  produce  quite  a  contrary  effect.  We  must,  therefore,  con- 
clude, that  they  were  intended  to  direct  our  attention  to  higher 
mysteries,  and  show  us,  as  in  a  glass,  that  it  was  through  the 
same  divfne  power,  who  at  first  created  man  out  of  the  dust  of 
the  earth,  and  gave  sight  to  his  eyes,  that  lapsed  mankind  were 
now  restored  and  regenerated,  and  the  black  cement  of  sin,  which 
closed  their  eyes,  wiped  away. 

This  person  seems  to  have  known  the  power  of  the  Redeemer, 
or  at  least  to  have  been  informed  by  some  person  near  him,  who 
Jesus  was,  the  fame  of  whose  miracles  had  been  published  in 
every  corner  of  Judea.  Indeed,  we  cannot  otherwise  account 
for  the  implicit  and  ready  obedience  paid  him  by  the  blind  man, 
who  was  amply  rewarded  for  his  faith  and  confidence,  by  receiv- 
ing the  invaluable  gift  of  sight. 

This  miraculous  operation  could  not  fail  of  producing  a 
general  curiosity  and  surprise,  and  induced  those  who  had 
seen  this  blind  man  in  his  dark  and  deplorable  condition,  to 
be  very  particular  in  their  inquiries  into  the  means  of  so  sin- 
gular a  miracle.  It  was  doubtless  the  subject  of  general  con- 
versation ;  and  it  is  natural  to  think  should  also  have  proved 
the  means  of  a  general  conversion ;  but,  as  too  frequently 
happens,  a  perverse  curiosity  prevented  its  salutary  effects 
upon  their  souls.  Unbelief,  and  hardness  of  heart,  led  some 
of  them  even  to  doubt  of  the  plainest  fact :  a  fact  the  most 
evident  and  indisputable,  and  plainly  the  work  of  the  divinity, 
and  others  to  persecute  at  once  both  the  object  and  the  author 
of  it !  "  The  neighbors,  therefore,  and  they  which  before  had 
seen  him,  that  he  was  blind,  said,  Is  not  this  he  that  sat  and 
begged  ?  Some  said,  This  is  he  ;  others  said,  He  is  like  him : 
but  he  said,  I  am  he."  John,  ix.  8,  9. 

The  man,  transported  with  gratitude  and  joy,  and  perceiving 
his  neighbors  to  doubt  of  the  identity  of  his  person,  proclaimed 
himself  to  be  the  very  same,  whom  they  lately  saw  begging 
in  total  darkness.  I  am  he  thus  wonderfully  blest  with  sight, 


LIFE    OF    JESUS    CHRIST.  225 

by  the  peculiar  mercy  of  the  Almighty !  I  am  he  who  was 
blind  from  my  birth,  whom  ye  have  all  seen,  and  many  relieved 
in  my  miserable  distress  !  I  am  he  who  was,  even  from  my  mo- 
ther's  womb,  involved  in  total  darkness,  but  now  enjoy  the  enli- 
vening light  of  day ! 

So  genuine  an  acknowledgment  of  the  fact  excited  then 
curiosity  to  know  how  this  admirable  effect  was  produced. 
"  How  were  thine  eyes  opened  ?"  To  this  question  he  readily 
replied,  "  A  man  that  is  called  Jesus,  made  clay,  and  anoint- 
ed mine  eyes,  and  said  unto  me,  Go  to  the  pool  of  Siloam, 
and  wash ;  and  I  went  and  washed,  and  I  received  sight."  John, 
ix.  11. 

They  then  asked  him  where  the  person  was,  who  had  per- 
formed so  stupendous  a  work  ?  to  which  the  man  answered, 
"  I  know  not ;"  for  Jesus  had  retired  while  the  man  went  to 
wash  his  eyes  in  the  pool  of  Siloam,  probably  to  avoid  the 
applauses  which  would  naturally  have  been  given  him,  and 
which  we  see  through  the  whole  Gospel  he  generally  studied 
to  avoid. 

The  neighbors,  either  stimulated  by  envy,  or  excited  by  a  de- 
sire of  having  the  truth  of  this  extraordinary  event  searched  to 
the  bottom,  brought  the  man  before  the  council  as  the  proper 
judges  of  this  affair.  Accordingly  he  was  no  sooner  placed  be- 
fore the  assembly,  than  the  pharisees  began  to  question  him,  "  how 
he  had  recovered  his  sight."  Not  daunted  by  this  awful  assem- 
bly, though  terrible  to  a  man  of  his  mean  circumstances,  he  boldly 
answered,  "He  put  clay  upon  mine  eyes,  and  I  washed,  and  do 
see."  John,  ix.  15. 

On  hearing  this  account  of  the  miracle,  the  pharisees  declared 
that  the  author  of  it  must  be  an  impostor,  because  he  had,  by 
performing  it,  violated  the  Sabbath-day.  But  others,  more  can- 
did in  their  way  of  thinking,  gave  it  as  their  opinion,  that  no  de- 
ceiver could  possibly  work  a  miracle  of  that  kind,  because  it  was 
too  great  and  beneficial  for  any  evil  being  to  have  either  the  in- 
clination or  power  to  perform. 

The  court  being  thus  divided  in  their  opinions  with  regaid  to 
the  character  of  Jesus,  they  asked  the  man  himself  what  he 
thought  of  the  person  who  had  conferred  on  him  the  blessing 
of  sight?  To  which  he  boldly  and  plainly  answered,  "He  is 
a  prophet."  But  the  Jews  wanting  to  prove  the  whole  a  cheat 
started  another  objection,  namely,  that  this  person  was  not  born 
blind,  though  all  his  neighbors  had  really  testified  the  truth  of 
it.  Accordingly,  they  called  his  parents,  and  asked  them, 
Whether  he  was  their  son :  if  he  had  been  born  blind ;  and  by 
what  means  he  had  obtained  his  sight  ?  To  which  *hey  answer- 
ed, that  he  was  truly  their  son,  and  had  been  born  Mind ;  but 
with  regard  to  the  manner  in  which  he  received  his  si^ht,  and 


226  LIFE    OF   JESUS    CHRIST. 

the  person  who  had  conferred  it  on  him,  they  could  give  no  in- 
formation :  their  son  was  of  age,  and  he  should  answer  for  him- 
self. "  These  words  spake  his  parents,  because  they  feared  the 
Jews  ;  for  the  Jews  had  agreed  already,  that  if  any  man  did 
confess  that  he  was  Christ,  he  should  be  put  out  of  the  syna- 
gogue." John,  ix.  22. 

This  pi  oves  that  the  convictions  of  conscience  act  powerfully 
on  the  mind :  the  parents  of  this  blind  man  well  knew  by  what 
means  their  son  had  received  his  sight ;  and  like  him  they  should 
have  glorified  the  divine  hand  that  had  wrought  so  marvellous 
a  woi  k ;  and  dared  to  have  confessed  him  before  all  men,  what- 
ever dangers  might  have  threatened  them.  Let  us  learn  from 
hence,  to  fear  our  own,  and  to  pity  human  frailty,  and  to  im- 
plore the  assistance  of  the  Holy  Spirit  to  give  us  courage  and 
resolution  in  the  day  of  trial :  and  let  us  take  care  not  to  love 
the  praise  of  men  more  than  the  praise  of  God. 

The  pharisees,  finding  that  all  attempts  either  to  discredit 
or  disprove  the  fact,  were  useless,  had  recourse  to  their  usual 
method  of  calumniating  the  author  of  it.  They  called  again 
"  the  man  that  was  blind,  and  said  unto  him,  Give  God  the  praise : 
we  know  that  this  man  is  a  sinner."  John,  ix.  24.  To  which  the 
man  boldly  answered  these  rulers  of  Israel,  "  Whether  he  be  a 
sinner  or  no,  I  know  not :  one  thing  I  know,  that  whereas  I  was 
blind,  now  I  see."  John,  ix.  25. 

This  reply  prevailed  not  with  the  obstinate  Jews  ;  they  were 
desirous  of  confounding  him  with  repeated  questions,  and  the 
art  of  sophistry,  and  accordingly  asked  him,  "  What  did  he  to 
thee  ?  How  opened  he  thine  eyes  ?"  They  had  before  asked 
these  questions,  but  now  proposed  them  a  second  time,  in  ordei 
that  the  man  by  repeating  his  account  of  the  servile  work  per- 
formed at  the  cure,  might  become  sensible  that  Jesus  had  there- 
by violated  the  sabbath,  and  consequently  must  be  an  impostor. 
Thus  the  enemies  of  our  dear  Redeemer  would  gladly  have  pre- 
vailed on  the  person  who  had  received  the  valuable  gift  of  sight, 
to  join  with  them  in  the  judgment  they  had  passed  on  the  great 
person  who  had  wrought  so  stupendous  a  miracle.  But  their  ob- 
stinacy in  denying  the  truth  appeared  so  criminal  to  him,  that  he 
boldly  answered,  "  I  have  told  you  already,  and  ye  did  not  hear : 
wherefore  would  ye  hear  it  again  ?  will  ye  also  be  his  disciples  ?" 
John,  ix.  27. 

The  council  were  highly  «xasj.« rated  at  this  retort.  "  They  re- 
viled him,  and  said,  Thou  art  his  disciple  ;  but  we  are  Moses' 
disciples.  We  know  that  God  spake  unto  Moses  :  as  for  this  fel- 
low, we  know  not  from  whence  he  is."  John,  ix.  28, 29. 

The  poor  man,  incensed  at  their  unbelief  and  hardness  of 
heart,  replied,  It  is  very  strange  that  you  should  not  acknow- 
ledge the  divine  mission  of  a  teacher  who  performs  such  aston- 


LIFE    OF   JESUS    CHRIST.  227 

ishing  miracles :  for  common  sense  sufficiently  declares,  thai 
God  never  assists  impostors  in  working  miracles  ;  and  accord- 
ingly there  cannot  be  Ibund  a  single  example  since  the  creation 
of  the  world,  of  any  such  person's  opening  the  eyes  of  one 
born  blind.  My  opinion,  therefore,  is,  that  if  this  man  had 
not  been  sent  from  God,  he  could  not  work  any  miracle  at  all. 
"  The  man  answered  and  said  unto  them,  Why,  herein  is  a 
marvellous  thing,  that  ye  know  not  from  whence  he  is,  and  yet 
he  hath  opened  mine  eyes.  Now  we  know  that  God  heareth 
not  sinners :  but  il  any  man  be  a  worshipper  of  God,  and  doeth 
his  will,  him  he  heareth.  Since  the  world  began,  was  it  not 
heard  that  any  man  opened  the  eyes  of  one  that  was  born  blind. 
If  this  man  were  not  of  God,  he  could  do  nothing."  John,  ix. 
30,  &c. 

The  honest  man's  arguments,  though  plain,  were  powerful, 
and  founded  upon  truths  they  could  not  deny.  They  all  owned 
that  "  God  heareth  not  sinners ;"  they  all  knew  that  God  had 
heard  Jesus,  by  the  miracle  he  had  wrought,  which  was  a  fact 
proved  beyond  any  possibility  of  doubt,  and  was  such  as  never 
man  performed ;  it  therefore  undeniably  followed,  that  Jesus  was 
not  a  sinner,  but  sent  from  God,  since  otherwise  he  could  do 
nothing. 

The  pharisees  were  not  ignorant  that  this  argument  was  con- 
clusive ;  they  felt  its  whole  force,  and  well  knew  that  it  could 
not  be  resisted.  Accordingly  they  did  not  attempt  to  answer  it, 
but  had  recourse  to  punishment  and  abusive  language.  Thou 
wicked,  illiterate,  impudent  mortal,  said  they,  whose  understand- 
ing is  still  as  blind  as  thy  body  lately  was,  and  who  wast  born 
under  the  heaviest  punishment  of  sin,  dost  thou  pretend  to  in- 
struct in  a  manner  of  this  kind,  the  guides  of  the  people,  and 
those  who  have  rendered  themselves  eminent  for  their  knowledge 
in  the  law  ?  "  Thou  wast  altogether  born  in  sin,  and  dost  thou 
teach  us  ?"  John,  ix.  31. 

After  their  presumptuous  taunts,  the  Evangelist  adds,  that 
"  they  cast  him  out ;"  that  is,  they  passed  on  him  the  sentence  of 
excommunication,  which  was  the  highest  punishment  they  had 
power  to  inflict.  But  though  he  was  cut  off  from  the  Jewish 
society,  he  was  nevertheless  thereby  united  to  one,  where  no 
unjust  sentences  can  ever  be  passed,  nor  any  member  be  ever 
separated  during  a  joyful  eternity. 

The  presumption  of  the  pharisees,  should  teach  us  to  contem- 
plate the  various  arts,  and  subtle  endeavors  of  all  the  adversa- 
ries and  enemies  of  the  Gospel  and  cross  of  Christ ;  and  not  be 
surprised  to  find  them,  though  in  different  shapes,  employed 
against  ourselves,  if  we  zealously  embrace  the  truth  of  Christ, 
as  well  as  against  all  who  are  not  afraid  to  confess,  before  all 
men,  the  glory  of  him  who  hath  opened  their  eyes.  Il  is  im- 


228  LIFE  OF  JESUS  CHRIST. 

possible  that  the  world  should  love  those  who  boldly  declare  that 
its  works  are  evil.  Let  us  not  therefore  be  shaken  when  we  come 
to  experience  it,  but  learn  from  this  blind  man,  freely  and  openly 
to  confess  the  faith,  and  to  declare  the  power  of  that  God,  who 
hath  brought  us  from  darkness  into  his  marvellous  light,  and 
turned  our  feet  into  the  way  of  peace. 

The  feast  of  dedication  now  drew  near.  This  solemnity  was 
not  appointed  by  Moses,  but  by  that  heroic  reformer,  Judas 
Maccabeus,  in  commemoration  of  his  having  cleansed  the  tem- 
ple, and  restored  its  worship,  after  both  had  been  polluted  by 
Antiochus  Epiphanes. 

Although  this  feast  was  merely  a  human  institution,  Jesus  de- 
termined to  be  present  at  it,  even  though  he  knew  that  farther 
attempts  would  be  made  against  his  life.  His  public  ministry 
was  indeed  now  drawing  near  its  period :  and  therefore  the 
blessed  Jesus  would  not  omit  any  opportunity  of  preaching  to 
the  lost  sheep  of  the  house  of  Israel,  and  of  doing  good  to  the 
children  of  men.  Nor  did  he  now,  as  he  had  formerly  done, 
travel  privately  to  the  capital,  but  openly  declared  his  intention 
of  going  to  Jerusalem,  and  set  forward  on  his  journey  with  great 
courage  and  resolution. 

The  road  from  Galilee  to  Jerusalem  lay  through  Samaria,  and 
the  inhabitants  were  those  which  entertained  the  most  inveterate 
hatred  against  all  who  worshipped  in  Jerusalem.  Jesus  being 
no  stranger  to  this  disposition  of  the  Samaritans,  thought  proper 
to  send  messengers  before  him,  that  they  might,  against  his  arri- 
val, find  reception  for  him  in  one  of  the  villages.  The  prejudiced 
Samaritans,  finding  the  intention  of  his  journey  was  to  worship 
in  the  temple  at  Jerusalem,  refused  to  receive  either  him  or  his 
disciples  into  their  houses. 

The  messengers  being  thus  disappointed,  returned  to  Jesus, 
and  gave  him  an  account  of  all  that  had  passed  ;  at  which  James 
and  John  were  so  exceedingly  incensed,  that  they  proposed  to 
their  Master  to  call  for  fire  from  heaven  in  order  to  destroy  such 
inhospitable  wretches ;  alleging,  in  excuse  for  such  violent  pro- 
ceedings, the  example  of  the  prophet  Elijah.  "  Lord,  wilt  thou 
that  we  command  fire  to  come  down  from  heaven,  and  consume 
them,  even  as  Elias  did  ?"  Luke,  ix.  54. 

Our  Lord,  desirous  of  displaying  an  example  of  humility  OD 
every  occasion,  sharply  rebuked  them  for  entertaining  so  unbe- 
coming a  resentment  for  this  offence.  "  Ye  know  not,"  said  he, 
"what  manner  of  spirit  ye  are  of."  Ye  are  ignorant  of  thu 
sinfulness  of  the  disposition  ye  have  now  expressed ;  nor  do  ye 
consider  the  difference  of  times,  persons,  and  dispensations. 
The  severity  exercised  by  Elijah  on  the  men  who  came  from 
Ahab  to  apprehend  him  was  a  just  reproof  to  an  idolatrous 
king  and  people  ;  very  proper  for  the  times,  and  very  agreeable 


LIFE    OF    JESUS   CHRIST.  229 

to  the  characters,  both  of  the  prophet  who  gave  it,  and  of  the 
offenders  to  whom  it  was  given ;  and,  at  the  same  time,  not  un- 
suitable to  the  Mosaic  dispensation.  But  the  Gospel  breathes 
a  very  different  spirit ;  and  the  intention  of  the  Messiah's  coming 
into  the  world,  was  not  to  destroy,  but  to  save  the  lives  of  the 
children  of  men 

Ye  wise  of  this  world,  who  reject  saving  knowledge,  behold 
here  an  instance  of  patience,  under  a  real  and  unprovoked  inju- 
ry, which  you  cannot  parallel  among  all  your  boasted  heroes 
of  antiquity  !  An  instance  of  patience  which  expressed  infinite 
sweetness  of  disposition,  and  should  be  imitated  by  all  the  hu- 
man race,  especially  by  those  who  call  themselves  the  disciples 
of  Christ. 

Being  denied  reception  by  the  inhospitable  inhabitants  of  this 
Samaritan  village,  Jesus,  attended  by  his  disciples,  directed  his 
way  towards  another ;  and  as  they  travelled,  a  certain  man  said 
to  him,  "  Lord,  I  will  follow  thee,  whithersoever  thou  goest." 
But  Jesus,  to  whom  the  secret  purposes  of  all  hearts  were  open, 
knowing  he  only  desired  the  riches  and  honors  of  the  Mes- 
siah's kingdom,  thought  proper  to  make  him  sensible  of  his  mis- 
take ;  and  accordingly  said  to  him,  "  Foxes  have  holes,  and 
birds  of  the  air  have  nests,  but  the  Son  of  man  hath  not  where 
to  lay  his  head."  Luke,  ix.  58.  I  am  so  far  from  boasting  of  a 
temporal  kingdom,  and  the  power  and  pomp  attending  it,  that 
I  have  not  even  the  accommodations  provided  by  nature  for  the 
beasts  of  the  field  and  the  fowls  of  the  air.  They  have  safe 
and  secure  retreats  ;  but  the  Son  of  man  is  destitute  of  an  habi- 
tation. 

Jesus,  in  the  course  of  his  wandering,  met  with  one  who  had 
formerly  been  his  disciple,  and  ordered  him  to  disengage  himself 
from  all  worldly  employments,  and  to  follow  him ;  but  he  was 
desirous  of  excusing  himself  for  the  present,  under  the  pretence, 
that  he  was  bound  by  the  ties  of  gratitude  to  continue  with  his 
aged  father,  till  death  had  put  a  period  to  his  existence,  and  he 
had  laid  his  remains  in  the  sepulchre  of  his  ancestors  :  "  Lord," 
said  he,  "  suffer  me  first  to  go  and  bury  my  father."  To  which 
Jesus  answered,  "  Let  the  dead  bury  their  dead ;  but  go  thou 
and  preach  the  kingdom  of  God."  Luke,  ix.  60.  Let  those  that 
are  immersed  in  worldly  affairs,  follow  the  affairs  of  the  world ; 
but  those  who  have  embraced  the  doctrines  of  the  Gospel  do 
every  thing  in  their  power  to  spread  the  glad  tidings  of  salvation 
in  every  part  of  the  earth. 

A  third  person  offered  to  follow  him,  provided  he  would  give 
him  the  liberty  to  return  to  his  house,  and  take  leave  of  his 
family ;  but  Jesus  told  him,  that  he  should  not  suffer  any  domes- 
tic affairs  to  interfere  with  the  care  of  his  salvation ;  that  the 
calls  of  religion  were  too  pressing  to  admit  of  the  least  dcjay 


230  LIFE    OF   JESUS    CHRIST. 

or  excuse  whatever ;  and  that  all  who  set  themselves  to  seek  the 
welfare  of  their  souls,  should  pursue  the  work  assiduously,  with- 
out looking  carelessly  around  them,  as  if  they  were  regardless 
of  the  work  they  had  undertaken  to  perform.  "  No  man  having 
put  his  hand  to  the  plough,  and  looking  back,  is  fit  for  the  king- 
dom of  God."  Luke,  ix.  62. 

As  our  blessed  Saviour's  ministry  was  from  this  time,  till  its 
final  period,  to  be  confined  to  Judea,  and  the  countries  beyond 
Jordan,  it  was  necessary  that  some  harbingers  should  be  sent 
into  every  town  and  village  he  was  to  visit,  to  prepare  his  way. 
Accordingly  he  called  his  seventy  disciples  unto  him,  and  after 
instructing  them  in  the  duties  of  their  mission,  and  the  particu- 
lars they  were  to  observe  in  their  journey,  he  sent  them  into 
different  parts  of  the  country,  to  those  particular  places  whither 
he  himself  intended  to  follow  them,  and  preach  the  doctrines  of 
the  Gospel  to  the  inhabitants. 

Our  Lord,  according  to  his  own  declaration,  despatched  these 
disciples  on  the  same  important  message,  as  he  had  done  the 
twelve  before. 

The  harvest  was  plenteous  in  Judea  and  Perea,  as  well  as  in 
Galilee,  and  the  laborers  also  few ;  and  being  never  more  to 
preach  in  Chorazin,  Bethsaida,  and  Capernaum,  the  cities 
wherein  he  had  usually  resided,  he  reflected  on  the  reception 
he  himself  had  met  with  from  the  inhabitants  of  those  cities. 
He  foresaw  the  terrible  consequences  that  would  flow  from  their 
rejecting  his  doctrine,  and  the  many  kind  offers  he  had  made 
them.  He  was  grieved  for  their  obstinacy  ;  and  in  the  over- 
flowing tenderness  of  his  soul,  he  lamented  the  hardness  of  their 
hearts.  "  Wo,"  said  he,  "  unto  thee,  Chorazin  ;  wo  unto  thee, 
Bethsaida ;  for  if  the  mighty  works  had  been  done  in  Tyre  and 
Sidon,  which  have  been  done  in  you,  they  had  a  great  while 
ago,  repented,  sitting  in  sackcloth  and  ashes.  But  it  shall  be 
more  tolerable  for  Tyre  and  Sidon  at  the  judgment  than  for 
you.  And  thou,  Capernaum,  which  art  exalted  to  heaven,  shall 
be  thrust  down  to  hell."  Luke,  x.  13,  14,  15.  To  which  our 
Saviour  added,  as  some  consolation  to  his  disciples,  "  He  that 
heareth  you,  heareth  me :  and  he  that  despiseth  you,  despiseth 
me :  and  he  that  despiseth  me,  despiseth  him  that  sent  me." 
Luke,  x.  16. 

Such  a  token  of  heavenly  regard  could  not  fail  of  comforting 
the  seventy,  and  alleviating  their  minds  when  thinking  of  the  ill 
usage  they  expected  to  meet  with  during  the  course  of  their  mis- 
sion. They  well  knew,  tliat  the  preaching  of  Christ  himself 
had  been  ofton  despised,  and  ofton  unsuccessful,  with  respect  to 
many  of  his  hearers  ;  and  therefore  they  had  not  very  great  rea- 
son to  expect  that  they  should  find  a  more  welcome  reception 
than  their  Master. 


LIFE    OF   JESUS    CHRIST.  233 

The  seventy  disciples,  having  received  their  insti  actions,  and 
the  power  of  working  miracles  from  the  Messiah,  departed  to 
execute  their  important  commission  in  the  cities  and  villages  of 
Judea  and  Perea.  And  after  visiting  the  several  places,  pub- 
lishing the  glad  tidings  of  salvation,  and  worning  many  miracles, 
in  confirmation  of  their  mission,  they  returned  to  their  Master 
with  great  joy,  saying ;  "  Lord,  even  the  devils  are  subject  unto 
us,  through  thy  name  !" 

From  this  appeal  it  seems  that  they  knew  not  the  extent  of 
their  delegated  power:  and  were  pleasingly  surprised  to  find 
the  apostate  spirits  tremble  at  their  command.  To  which  their 
great  Master  replied,  "  I  beheld  Satan  as  lightning  fall  from 
heaven."  You  will  no  longer  be  astonished  that  the  devils  are 
subject  to  the  power  I  have  given  you,  when  I  tell  you  that  their 
prince  is  not  able  to  stand  before  me  ;  and  accordingly,  when  I 
first  put  on  the  veil  of  human  nature,  to  destroy  him  and  his 
works,  I  saw  him,  with  the  swiftness  of  the  lightning's  flash,  fall 
from  heaven.  Adding,  in  order  to  increase  their  joy,  and  prove 
that  he  had  really  cast  Satan  down  from  the  seats  of  heaven,  that 
he  would  enlarge  their  power.  "  Behold,"  says  he,  "  I  give  unto 
you  power  to  tread  on  serpents  and  scorpions,  and  over  all  the 
power  of  the  enemy :  and  nothing  shall  by  any  means  hurt  you." 
Luke,  x.  1 9. 

Lest  they  should  exult  beyond  measure  in  the  honor  thus 
conferred  on  them,  which  was  merely  temporary,  our  Lord  adds, 
"  Notwithstanding,  in  this  rejoice  not,  that  the  spirits  are  subject 
unto  you ;  but  rather  rejoice,  because,  your  names  are  written 
in  heaven."  Luke,  x.  20. 

Nor  could  the  blessed  Jesus  reflect  on  the  unsearchable  wisdom 
and  goodness  of  the  divine  dispensation  to  mankind,  without 
feeling  extraordinary  joy ;  so  that  his  beneficent  heart  overflowed 
with  strains  of  gratitude;  "I  thank  thee,  O  Father,  Lord  of 
heaven  and  earth,  that  thou  hast  hid  these  tilings  from  the  wise 
and  prudent,  and  hast  revealed  them  unto  babes ;  even  so  Father, 
for  so  it  seemed  good  in  thy  sight."  Luke,  x.  21. 

When  the  disciples  had  executed  their  commissions,  Jesus  left 
Samaria,  and  retired  into  Judea,  and  in  the  way  was  met  by  a 
certain  lawyer,  or  scribe,  who  being  desirous  of  knowing  whe- 
ther the  doctrines  preached  by  Jesus  were  the  same  with  those 
before  delivered  by  Moses,  asked  him,  What  he  should  do  to 
inherit  eternal  life?  It  is  really  amazing  that  any  mortal  should 
ask  a  question  like  this,  with  a  view  to  tempt,  not  to  be  instruct- 
ed !  This  was,  however,  the  case ;  but  the  blessed  Jesus,  though 
no  stranger  to  the  most  secret  thoughts  of  the  heart,  did  not 
reply,  as  he  had  before  done  to  the  pharisees,  "  Why  temptest 
thou  me,  thou  hypocrite?"  He  turned  the  scribe's  weapons 
iigainst  himself:  What,  said  he,  is  written  in  the  law,  of  which 


234  LIFE    OF   JESUS    CHRIST. 

thou  professest  thyself  a  teacher ;  "  How  readest  thou  ?"  That 
law  will  teach  thee  what  thou  must  do  to  be  saved  ;  and  hap- 
py will  it  be  for  thee.  if  thou  compliest  with  its  precepts.  The 
scribe  answered,  it  is  there  written,  "  Thou  shalt  love  the  Lord 
thy  God  with  all  thy  heart,  and  with  all  thy  soul,  and  with  all 
thy  strength,  and  with  all  thy  mind ;  and  thy  neighbor  as  thy- 
self." Luke,  x.  27. 

Our  Lord  then  shows  the  strength  and  spirituality  of  the  law, 
"Thou  hast  answered  right:  this  do,  and  thou  shalt  live." 
Perform  these  commands,  and  thou  hast  fulfilled  the  duties  of  an 
Israelite  :  for  on  these  two  commandments  hang  all  the  law  and 
the  prophets. 

Where  is  the  man  that  can  fulfil  the  law  ?  The  lawyer,  who 
in  all  probability  expected  no  such  answer,  being  conscious  of  his 
defects,  and  consequently,  of  the  impossibilty  of  obtaining  eter- 
nal life  on  these  conditions,  was  willing,  as  the  sacred  historian 
informs  us,  "to  justify  himself ;  was  willing  to  stifle  the  rising 
suggestions  of  his  own  conscience,  and,  at  the  same  time,  to  make 
a  show  of  his  own  devotion ,  and  in  order  to  this,  he  said  to 
Jesus,  "  And  who  is  my  neighbor  ?"  A  question  very  natural 
to  be  asked  by  a  bigoted  Jew,  whose  narrow  notions  led  him  to 
despise  all  who  were  not  of  his  own  fold ;  all  who  were  not  the 
natural  descendants  of  his  father  Abraham. 

To  remove  their  obstinate  attachment  to  their  own  principles, 
open  their  hearts  to  a  more  generous  and  noble  way  of  thinking, 
and  show  them  the  only  foundation  of  true  love,  and  the  exten- 
sive relation  they  and  all  mankind  stand  in  'to  each  other,  our 
Saviour  delivered  the  following  most  beautiful  and  instructive 
parable. 

A  certain  person,  in  his  journey  from  Jerusalem  to  Jericho, 
had  the  misfortune  to  fall  into  the  hands  of  robbers,  who,  not 
content  with  taking  his  money,  stripped  him  of  his  raiment,  beat 
him  in  a  deplorable  manner,  and  left  him  for  dead.  While  he 
continued  in  this  miserable  condition,  utterly  incapable  of  as- 
sisting himself,  a  certain  priest  happened  to  travel  the  same 
road  ;  "  and  when  he  saw  him,  he  passed  by  on  the  other  side." 
And  likewise  a  Levite,  when  he  was  at  the  place,  came  and 
looked  on  him,  and  passed  by  on  the  other  side.  So  little 
compassion  had  these  ministers  of  religion  for  a  brother  in  the 
most  deplorable  circumstances  of  distress,  that  they  continued 
their  journey  without  offering  to  assist  so  miserable  an  object, 
notwithstanding  their  sacred  characters  obliged  them  to  perform, 
on  every  occasion,  the  tender  offices  of  charity  and  compassion. 
It  was  a  brother,  a  descendant  of  Abraham  in  distress ;  and 
therefore  those  hypocrites  could  offer  no  reasons  to  palliate  their 
inhumanity.  Their  stony  hearts  could  behold  the  affecting  ob- 


LIFE  OF  JESUS  CHRIST.  237 

ject  of  an  unfortunate  Israelite,  lying  in  the  road  naked  and 
cruelly  wounded,  without  being  the  least  affected  with  his  dis- 
tress. 

Though  these  teachers  of  religion  were  hypocrites,  and  wholly 
destitute  of  grace  and  charity,  compassion  glowed  in  the  heart  ol 
a  Samaritan,  who,  coming  to  the  spot  where  this  he  oless  object 
lay,  ran  to  him  ;  and  though  he  found  him  to  be  a  person  of  a 
different  nation,  and  one  who  professed  a  religion  opposite  to  his 
own,  yet  the  hatred  which  had  been  instilled  into  his  mind  from 
his  earliest  years,  and  every  objection  arising  from  the  animosity 
subsisting  between  the  Jews  and  Samaritans,  were  immediately 
silenced  by  the  tender  sensation  of  pity,  awakened  by  the  sight 
of  such  complicated  distress ;  his  bowels  yearned  towards  the 
miserable  object :  though  a  Jew,  he  flew  to  him  and  assisted  him 
in  the  most  tender  manner. 

It  was  the  custom  in  these  eastern  countries  for  travellers 
to  carry  their  provisions  with  them  ;  so  that  this  compassionate 
Samaritan  was  enabled,  though  in  the  desert,  to  give  the 
wounded  man  a  little  wine  to  recruit  his  spirits.  He  also 
bound  up  his  wounds,  pouring  into  them  wine  and  oil,  placed 
him  on  his  own  beast,  and  walked  himself  on  foot  to  support 
him.  In  this  manner  he  conducted  him  to  an  inn,  took  care 
of  him  during  the  night ;  and  in  the  morning,  when  business 
called  him  to  pursue  his  journey,  recommended  him  to  the 
care  of  the  host,  left  what  money  he  could  spare,  and  desired 
that  nothing  might  be  denied  him  ;  for  whatever  was  expended 
he  would  repay  at  his  return. 

Having  finished  the  parable,  Jesus  turned  himself  to  the  law- 
yer, and  asked  him,  "  Which  now  of  those  three,  thinkest  thou, 
was  neighbor  unto  him  that  fell  among  the  thieves  ?"  The  law- 
yer, struck  with  the  truth  and  evidence  of  the  case,  replied, 
without  the  least  hesitation,  "  He  that  shewed  mercy  on  him." 
Upon  which  Jesus  replied,  "  Go,  and  do  thou  likewise."  Per- 
form all  the  good  actions  in  thy  power,  extend  thy  kindness 
to  every  one  who  stands  in  need  of  thy  assistance,  whether 
he  be  an  Israelite,  an  Heathen,  or  a  Samaritan.  Considei 
every  man  as  thy  neighbor  in  respect  to  works  of  charity, 
and  make  no  inquiry  with  regard  to  his  country  or  religion, 
but  only  with  regard  to  his  circumstances. 

On  examination  of  the  particulars  of  this  beautiful  parable, 
we  shall  find  that  it  is  composed  in  the  finest  manner  to  work 
the  conviction  designed ;  so  that  the  lawyer,  however  desirous 
of  considering  those  of  the  Jewish  religion  only  as  his  neigh- 
bors, it  was  impossible  for  him  to  do  it  on  this  occasion.  The 
Jews  had  long  considered  the  favors  of  a  Samaritan  as  a  more 
detestable  abomination  than  the  eating  of  swine's  flesh ;  yet. 
notwithstanding  this  prepossession,  the  lawyer  was  obliged  to 


238  LIFE    OF   JESUS    CHRIST. 

acknowledge  that  neither  the  priest,  nor  the  Levite,  but  the 
travelling  Samaritan,  by  discharging  the  great  office  of  human- 
ity  to  the  Jew  in  distress,  was  truly  his  neighbor ;  that  the 
like  humanity  was  due  from  an  Israelite  to  a  Samaritan  in 
the  like  distressed  circumstances  :  and,  consequently,  that  men 
are  neighbors,  without  any  regard  to  country,  kindred,  lan- 
guage, or  religion. 

Mankind  are  intimately  connected  by  their  common  wants, 
and  their  common  weaknesses.  Providence  has  formed  them 
in  such  a  manner,  that  they  cannot  subsist  without  the  assist- 
ance of  each  other ;  and,  consequently,  the  relation  subsisting 
between  them  is  as  extensive  as  their  natures,  and  their  obliga- 
tions to  assist  each  other  by  mutual  good  offices,  as  strong  as 
the  necessities  of  every  individual.  Our  blessed  Saviour  has, 
therefore,  by  this  admirable  parable,  shown  that  the  heart  is  the 
seat  of  genuine  grace,  and  that  good  principles  will  ever  pro- 
duce good  actions. 


CHAPTER  XX. 

The  humble  Jesus  resides  with  Martha  and  Mary,  two  obscure 
women  of  Bethany. — Improves  a  circumstance  which  occurred 
at  the  feast  of  Dedication. — Prescribes  a  mode  of  prayer  to 
his  Disciples  and  future  followers. — Revisits  some  ofthephari- 
saical  tribe. 

THE  feast  of  the  dedication  approaching,  Jesus  turned  his 
course  towards  Jerusalem,  and  in  the  evening  came  to  the  house 
of  Martha  and  Mary,  the  sisters  of  Lazarus,  at  Bethany.  Mar- 
tha was  desirous  of  expressing  her  regard  for  the  divine  guest, 
by  providing  for  him  and  his  disciples  the  best  entertainment  in 
her  power.  But  her  sister,  who  was  of  a  more  contemplative 
disposition,  sat  quietly  at  the  feet  of  Jesus,  listening  with  the 
utmost  attention  to  his  doctrine.  For  the  great  Redeemer  of 
mankind  never  omitted  any  opportunity  of  declaring  the  gracious 
offers  of  the  Almighty,  and  his  unspeakable  love  for  the  children 
of  men.  Martha  being  greatly  fatigued  with  the  burden  of 
the  service,  complained  to  Jesus  of  the  little  care  Mary  took  to 
assist  her ;  "  Lord  dost  thou  not  care  that  my  sister  hath  left 
me  to  serve  alone  ?  Bid  her  therefore  that  she  help  me/'  Luke, 
x.  40. 

But  Martha's  officiousness  incurred  our  Lord's  reproof,  who 
commended  Mary  for  her  attentive  application  to  his  doctrine. 


LIFE    OF   JESUS    CHRIST.  239 

"Martha,  Martha,  them  art  careful  and  troubled  about  many 
things :  but  one  thing  is  needful.  And  Mary  hath  chosen  that 
good  part  which  shall  not  be  taken  away  from  her."  Luke,  x. 
41,  42. 

When  Jesus  repaired  to  Jerusalem,  to  celebrate  the  feast  oi 
dedication,  he  was  informed,  that  the  beggar  he  had  restored  to 
sight,  was,  by  the  council,  cast  out  of  the  synagogue.  This  in- 
formation excited  the  pity  of  the  vSon  of  God :  arid  he  resolved 
to  make  him  full  amends  for  the  injury  he  had  suffered.  It  was 
not  long  before  he  met  the  suffering  person,  and  said  to  him, 
"  Dost  thou  believe  on  the  Son  of  God  ?  He  answered  and 
said,  who  is  he,  Lord,  that  I  might  believe  on  him  ?  And  Jesus 
said  unto  him,  Thou  hast  both  seen  him,  and  it  is  he  that  talketh 
with  thee.  And  he  said,  Lord,  I  believe.  And  he  worshipped 
him."  John,  ix.  35—38. 

We  have  hinted,  that  the  beggar  was  thoroughly  convinced 
the  person  who  opened  his  eyes  was  a  messenger  from  heaven : 
it  is,  therefore,  no  wonder  that  as  he  knew  Jesus  was  the  per- 
son who  had  performed  so  great  a  work,  he  readily  believed 
him  to  be  the  Son  of  God. 

Our  Saviour  having  thus  given  the  poor  man  ample  proof  of 
his  Messiahship,  directed  his  discourse  to  the  people,  and  said 
unto  them,  "  For  judgment  1  am  come  into  this  world :  that 
they  which  see  not,  might  see  ;  and  that  they  which  see,  might 
be  made  blind."  John,  ix.  39.  The  meaning  of  our  Saviour, 
though  he  alluded  to  the  blind  man,  was  spiritual.  He  did  not 
intend  to  represent  the  design  of  his  coming,  but  the  effect  it 
would  have  on  the  minds  of  men  ;  as  it  would  demonstrate  what 
character  and  disposition  every  person  possessed.  The  humble, 
the  docile,  and  the  honest,  though  they  were  immersed  in  the 
night  of  darkness,  with  regard  to  religion,  and  the  knowledge  of 
the  Scriptures,  should  be  enlightened  by  his  coming,  as  the 
blind  man  had  enjoyed  the  invaluable  gift  of  sight  from  his 
hands :  but  those  who  were  wise,  learned,  and  enlightened  in 
their  own  opinion,  should  appear  in  their  true  character,  abso- 
lutely ignorant,  foolish,  and  blind. 

The  pharisees,  who  happened  to  be  present  when  he  spake 
these  words  to  the  people,  imagined  that  he  intended  to  throw 
a  reflection  on  their  sect,  which  the  common  people,  from  their 
skill  in  the  law,  held  in  great  veneration.  Accordingly,  they 
asked  him,  with  disdain,  "  Are  we  blind  also  ?"  Dost  thou 
place  us,  \\hoare  teachers,  and  have  taken  such  pains  to  acquire 
the  knowledge  of  the  Scriptures,  on  a  level  with  the  vulgar  ? 
To  which  Jesus  answered,  "  If  ye  were  blind,  ye  should  have 
no  sin ;  but  now  ye  say,  We  see,  therefore  your  sin  remaineth." 
If  ye  had  not  enjoyed  the  faculties  and  opportunities  of  dis- 
cerning the  proofs  of  my  mission,  you  might  have  been  consid 


240  LIFE    OF    JESUS    CHRIST. 

ered  as  blind ;  but  ye  are  superior  to  the  vulgar,  in  point  ol 
learning,  and  at  the  same  time  your  hearts  averse  from  ac- 
knowledging the  truth,  your  enlightened  understanding  will  only 
aggravate  your  guilt. 

Having  condemned  the  obstinacy  and  pride  of  the  sect,  in 
rejecting  the  most  evident  tokens  of  the  divinity  of  his  mission, 
he  continued  the  reproof,  by  describing  the  characters  of  a  true 
and  false  teacher.  It  was  our  Lord's  custom  always  to  allude 
to  objects  before  him  ;  and  being  now  in  the  outer  court  of 
the  temple,  near  the  sheep,  which  were  there  exposed  to  sale, 
for  sacrifice,  he  compared  the  teachers  among  the  Jews  to 
shepherds,  and  the  people  to  sheep ;  a  metaphor  often  used  by 
the  old  prophets.  He  considered  two  kinds  of  bad  shepherds 
or  teachers;  the  one,  who,  instead  of  entering  by  the  door 
to  lead  the  flocks  to  the  richest  pastures,  entered  some  other 
way,  with  an  intention  only  to  kill,  to  steal,  and  to  destroy; 
the  other,  who  though  they  entered  by  the  door  to  feed  their 
flocks,  with  the  dispositions  of  hirelings,  yet  when  the  wolf  ap- 
peared, they  deserted  the  sheep,  having  no  love  for  any  but 
themselves.  By  the  former,  he  plainly  alluded  to  the  pharisees, 
who  had  cast  the  man  born  blind  out  of  the  synagogue  ;  for  no 
other  reason,  than  because  he  would  not  act  contrary  to  the 
dictates  of  his  conscience,  and  agree  with  them  in  declaring 
Jesus  to  be  an  impostor.  But  though  they  had  cast  him  out 
of  the  church,  Christ  received  him  into  his,  which  is  the  true 
church,  the  spiritual  enclosure,  where  the  sheep  go  in  and  out, 
and  find  pasture. 

To  illustrate  the  allusion,  it  should  be  observed,  that  the 
sheep  which  were  brought  to  be  sold,  were  inclosed  in  little 
folds,  within  the  outer  court  of  the  temple ;  so  that  the  shep- 
herd himself  could  not  enter,  till  the  porter  had  opened  the 
door.  And  from  this  circumstance,  the  following  parabolical 
discourse  may  be  easily  understood.  "Verily,  verily,  I  say 
unto  you,  He  that  entereth  not  by  the  door  into  the  sheep-fold, 
but  climbeth  up  some  other  way,  the  same  is  a  thief,  and  a 
robber."  John,  x.  1.  Believe  me,  that  whosoever,  in  any  age 
of  the  church,  assumed  the  office  of  a  teacher,  without  a  com- 
mission from  me,  was  a  thief  and  a  robber ;  and  in  the  present 
age,  he  is  no  better  who  assumes  that  office  without  my  commis- 
sion, and  particularly  without  believing  on  me.  "  But  he  that 
entereth  in  by  the  door,  is  the  shepherd  of  the  sheep.  To  him 
the  porter  openeth ;  and  the  sheep  hear  his  voice  ;  and  lie 
calleth  his  own  sheep  by  name,  and  leadeth  them  out;  and 
when  he  putteth  forth  his  own  sheep,  he  goeth  before  them,  and 
the  sheep  follow  him :  for  they  know  his  voice/*  John,  x.  2, 
3,4 


LIFE    OF   JESUS    CHRIST.  241 

The  doctrine  here  inculcated  is,  that  good  men  are  obedient 
to  the  instructions  of  true  and  faithful  teachers :  and,  in  every 
case,  show  them  their  duty  with  the  greatest  plainness,  not  con- 
cealing it,  because  it  may  be  disagreeable  to  their  inclinations. 
On  the  contrary,  "  A  stranger  will  they  not  follow,  but  will  flee 
from  him  ;  for  they  know  not  the  voice  of  strangers."  John,  x. 
5.  The  people  of  God  will  not  hearken  to  impostors  and  false 
teachers,  but  will  flee  from  them,  like  sheep  from  the  voice  of  a 
stranger :  for  they  can  easily  distinguish  them  from  the  messen- 
gers of  God,  by  their  fruits,  their  doctrines,  and  their  lives. 

Thus  did  the  great  Redeemer  of  mankind,  by  this  instructive 
parabolical  discourse,  explain  to  the  pharisees  the  difference 
between  true  and  false  teachers  ;  but  they  being  ignorant  of  his 
meaning,  he  added  by  way  of  explication,  "  Verily,  verily,  I 
say  unto  you,  I  am  the  door  of  the  sheep."  I  am  not  only  the 
door,  by  which  the  shepherd  must  enter,  but  I  am  also  the  door 
of  the  sheep :  it  is  by  me  that  men  enter  into  the  spiritual  en- 
closure of  the  church.  "  All  that  ever  came  before  me  ;"  all 
those,  who  have  presumed  to  assume  the  character  of  teachers 
of  religion,  without  commission  from  me,  "  are  thieves  and  rob- 
bers ;  but  the  sheep  did  not  hear  them."  John,  x.  8. 

"I  am  the  door"  through  which  alone  any  one  can  come  ac- 
ceptably unto  God;  "By  me  if  any  man  enter  in,  he  shall  be 
saved,  and  shall  go  in  and  out,  and  find  pasture."  If  any  man 
believeth  on  me,  he  shall  become  a  true  member  of  the  church 
of  God  upon  earth ;  and  shall  from  time  to  time,  receive  such  in- 
structions as  shall  nourish  his  soul  unto  eternal  life.  Our  blessed 
Saviour  seems  to  change  the  image,  in  the  last  particular ;  and 
instead  of  the  outer  court  of  the  temple,  where  the  sheep  were, 
kept,  represented  an  inclosure,  where  cattle  were  fed. 

"  The  thief  comelh  not,  but  for  to  steal,  and  to  kill,  and  to 
destroy;  I  am  come  that  they  might  have  life,  and  that  they 
might  have  it  more  abundantly."  John,  x.  10.  You  may  easily 
know  that  I  am  neither  a  thief  nor  a  robber,  by  considering  that 
the  intention  of  such  is  only  to  steal,  to  kill,  and  to  destroy  the 
flock.  They  assume  the  character  of  teachers,  who  have  re- 
ceived their  commissions  from  heaven,  for  no  other  reason  than 
to  promote  their  own  interest,  at  the  expense  of  the  souls  of  men: 
but  I  am  come  merely  to  give  you  life,  and  even  much  more 
abundantly  than  it  was  given  by  Moses,  in  the  dispensation  of  the 
law. 

Nor  am  I  an  hireling  shepherd,  appointed  by  the  owner  to 
take  care  of  the  flock ;  I  am  the  good  shepherd,  promised  by  the 
prophets  ;  the  true  proprietor  of  the  sheep.  This  is  sufficiently 
evident  from  my  laying  down  my  life  for  the  safety  of  the  flocK. 
Whereas  an  hireling,  who  proposes  nothing  but  his  own  advan- 
tage, when  he  sees  the  wolf  approaching,  deserts  the  sheep, 

16 


242  LIFE    OF   JESHS    CHRIST. 

his  whole  care  is  tor  his  own  safety,  and  therefore  he  will  not 
expose  himself  to  any  danger  on  their  account ;  so  that  the  wolf, 
without  resistance  tears  some  to  pieces,  and  disperses  the  rest 
"  I  am  the  good  shepherd ;  the  good  shepherd  giveth  his  life  for 
the  sheep.  But  he  that  is  an  hireling,  and  not  the  shepherd, 
whose  own  the  sheep  are  not,  seeth  the  wolf  coming,  and  leaveth 
the  sheep  and  fleeth :  and  the  wolf  catcheth  them,  and  scattereth 
the  sheep.  The  hireling  fleeth,  because  he  is  an  hireling,  and 
careth  not  for  the  sheep."  John,  x.  11 — 13. 

And  as  I  am  the  good  shepherd,  and  so  earnest  in  tending 
them,  so  I  know  every  particular  sheep,  am  able  to  claim  it,  in 
whose  possession  soever  it  be,  and  know  every  thing  relating  to 
the  sheep.  I  know  the  circumstances  wherein  they  are  placed, 
am  well  acquainted  with  their  wants,  and  can  judge  what  assist- 
ance they  stand  in  need  of.  Besides,  I  love  them  all  with  the 
greatest  sincerity,  and  approve  of  their  obedience  to  me,  because, 
though  it  be  imperfect,  it  is  sincere.  For  they  have  just  notions 
of  my  dignity  and  character  ;  and  they  know  that  I  am  their  shep- 
herd and  Saviour,  sent  from  God ;  and  that  1  am  able  to  feed 
them  with  knowledge,  deliver  them  from  the  punishment  of  sin, 
and  bestow  on  them  eternal  lift,  and  procure  them  a  place  in 
the  blissful  mansions  of  my  Father's  kingdom.  "  I  am  the  good 
shepherd,  and  know  my  sheep,  and  am  known  of  mine."  John, 
x.  14. 

And  this  mutual  knowledge  and  love  of  each  other  is  like 
that  subsisting  between  me  and  my  Father.  "  As  the  Father 
knoweth  me,  even  so  know  I  the  Father :  and  I  lay  down  my  life 
for  the  sheep."  John,  x.  15. 

I  will  give  a  convincing  proof  of  the  love  I  bear  the  sheep  ;  I 
will  lay  down  my  life  for  them :  an  instance  of  regard  that  will 
never  be  given  by  any  hireling. 

But  I  have  other  sheep,  besides  these  of  the  seed  of  Abra- 
ham ;  numbers  of  my  flock  are  among  the  gentiles.  These  also 
I  must  bring  into  my  church,  and  they  must  cheerfully  submit  to 
my  laws.  There  shall  be  then  but  one  visible  church ;  they 
shall  know  me,  shall  distinguish  my  voice  from  that  of  a  stran- 
ger, and  though  consisting  of  Jews  and  gentiles,  yet  they  shall 
have  but  one  shepherd  to  feed  and  govern  them  :  for  the  middle 
wall  of  the  partition  shall  be  broken  down.  "  And  other  sheep 
I  have  which  are  not  of  this  fold :  them  also  I  must  bring,  and 
they  shall  hear  >ny  voice  ;  and  there  shall  be  one  fold,  and  one 
shepherd."  John,  x.  16. 

And  because  I  lay  down  my  life  to  save  the  world,  therefore 
my  heavenly  Father  loveth  me.  But  though  I  lay  down  my 
life,  I  will  take  it  again ;  for  I  will  in  due  time  rise  from  the 
dead.  I  do  not,  however,  either  lay  down  my  life  or  rise  from 
the  dead,  without  the  appointment  of  the  Almighty.  I  act  in 


LIFE    OF    JESUS    CHRIST.  243 

both  according  to  the  divine  wisdom,  and  agreeably  to  the  will 
of  my  heavenly  Father.  "  Therefore  doth  my  Father  love  me, 
because  I  lay  down  my  life,  that  I  might  take  it  again.  Ao  man 
taketh  it  from  me,  but  I  lay  it  down  of  myself:  I  have  power  to 
lay  it  down,  and  I  have  power  to  take  it  again.  This  command- 
ment have  I  received  of  my  Father."  John,  x.  17,  18. 

Various  were  the  effects  produced  by  this  discourse  upon  the 
minds  of  the  Jews.  Some  of  them  cried  out  that  he  was  mad, 
and  possessed  with  a  devil,  and  that  it  was  the  highest  folly  to 
hear  him  ;  while  others,  who  judged  more  impartially  of  him  and 
his  doctrine,  declared  that  his  discourses  were  not  those  of  a 
lunatic,  nor  his  miracles  the  works  of  a  devil ;  asking  those  who 
were  enemies  to  Jesus,  if  they  imagined  any  devil  was  able  to 
confer  the  faculty  of  sight  on  one  that  was  born  blind  ? — "  There 
was  a  division  therefore  again,  among  the  Jews,  for  these  say- 
ings. And  many  of  them  said,  He  hath  a  devil,  and  is  mad  ; 
why  hear  ye  him  ?  Others  said,  These  are  not  the  words  of  him 
that  hath  a  devil.  Can  a  devil  open  the  eyes  of  the  blind  ?" 
John,  x.  19—21. 

Soon  after,  as  Jesus  was  standing  in  Solomon's  porch,  the 
Jews  came  to  him,  desiring  that  he  would  tell  them  plainly 
whether  he  was  the  expected  Messiah,  or  not  ?  But  Jesus 
knowing  that  they  did  not  ask  this  question  for  information,  but 
to  gain  an  opportunity  of  accusing  him  to  the  Romans,  as  a 
seditious  person,  who  endeavored  to  deceive  the  people,  by  pre- 
tending to  be  the  great  Son  of  David,  promised  by  the  prophets, 
in  order  to  usurp  the  kingdom,  told  them,  that  they  must  form  ? 
judgment  of  him  from  his  actions.  "  I  told  you,  and  ye  be- 
lieved not :  the  works  that  I  do  in  my  Father's  name,  they  beai 
witness  of  me.  But  ye  believe  not,  because  you  are  not  oi 
my  sheep,  as  I  said  unto  you."  John,  x.  25,  26.  Your  unbelief 
is  the  effect  of  your  attachment  to  this  world,  being  unwilling  to 
receive  the  doctrine  of  the  kingdom  of  heaven :  because  you 
must  then  renounce  all  your  fond  hopes  of  temporal  power  and 
advantages.  But,  on  the  contrary,  those  who  are  of  a  meek  and 
humble  disposition,  and  their  minds  free  from  worldly  passions, 
easily  perceive  the  truth  of  my  doctrines  and  miracles,  and  con- 
sequently are  readily  disposed  to  become  my  disciples.  Nor 
shall  such  persons  lose  their  rewards;  for  I  will  willingly  receive 
them  and  make  them  partakers  of  eternal  life  in  my  Father's 
kingdom.  And  however  assiduous  malicious  men  may  be,  in 
endeavoring  to  hinder  them  from  believing  on  me,  they  shall 
never  be  able  to  effect  their  purpose,  though  assisted  by  all  the 
powers  of  darkness.  For  my  heavenly  Father,  who  hath  giver 
them  to  me,  is  far  greater  than  them  all :  nor  is  any  man  able  to 
contend  with  him.  "  My  sheep  hear  my  voice,  and  I  know 
them,  and  they  follow  me.  And  I  give  unto  them  eternal  life  : 


244  LIFE    OF    JESUS    CHRIST. 

and  they  shall  never  perish,  neither  shall  any  p/iick  them  out  of 
my  hand.  My  father,  who  gave  them  me,  is  greater  than  all ; 
and  none  is  able  to  pluck  them  out  of  my  Father's  hand."  John, 
x.  27,  &c. 

The  Jews  were  so  incensed  at  this  declaration,  which  they 
considered  as  blasphemous,  that  they  took  up  stones  to  cast 
at  him,  in  conformity  to  the  law,  which  commands  all  blas- 
phemers to  be  stoned.  But  Jesus  asked  them,  which  of  the 
beneficent  miracles  he  had  wrought,  in  confirmation  of  his 
mission,  deserved  such  treatment.  "  Many  good  works  have 
I  shewed  you  from  my  Father ;  for  which  of  those  works  do  ye 
stone  me  ?"  John,  x.  32.  As  if  he  had  said,  I  have  fed  the 
hungry  in  the  desert,  I  have  healed  the  lame,  I  have  cleansed  the 
lepers,  I  have  cured  the  sick,  I  have  given  sight  to  the  blind,  and 
have  cast  out  devils,  and  I  have  raised  the  dead :  for  which  of 
these  works  are  ye  going  to  stone  me?  Do  these  miracles 
indicate  that  the  author  of  them  is  an  impostor  ?  Or  can  you  be 
so  stupid  as  to  think  that  the  Almighty  would  suffer  any  person 
to  perform  such  works,  with  no  other  intention  than  to  deceive 
the  human  race  ?  The  Jews  answered,  We  are  far  from  think- 
ing that  thou  deservest  punishment  for  any  good  work  thou  hast 
done  in  favor  of  the  afflicted  and  distressed :  the  punishment  is 
intended  to  chastise  thee  for  thy  blasphemous  speeches  ;  for 
thou,  though  a  weak  mortal,  a  being  of  the  day,  like  ourselves, 
arrogantly  assumest  the  power  and  majesty  of  the  Most  High, 
and,  by  claiming  the  incommunicable  attributes  of  the  Deity, 
makest  thyself  God.  "  For  a  good  work  we  stone  thee  not : 
but  for  biasphemv,  and  because  that  thou,  being  a  man,  makest 
thyself  God."  John,  x.  33. 

Jesus  replied,  has  not  the  Scripture  expressly  called  those 
"  gods,"  and  the  "  sons  of  God,"  who  were  commissioned  to 
govern  God's  people,  on  account  of  their  high  office,  and  the 
inspiration  of  the  spirit,  which  was,  though  sparingly,  bestowed 
upon  them  ?  Can  you,  therefore,  impute  to  that  person  whom 
the  Almighty  had  sanctified  and  sent  into  the  world  to  save  lost 
mankind,  and  pay  the  price  of  redemption  foi  all  the  sons  of 
men ;  can  you,  I  say,  impute  blasphemy  unto  him,  for  taking 
on  himself  the  title  of  the  Son  of  God  ?  If  my  own  assertion 
be  not  sufficient  to  convince  you  of  my  personal  dignity,  you 
must  surely  think  that  the  many  miracles  I  have  wrought 
abundantly  prove  that  they  are  the  works  of  the  Most  High,  as 
Omnipotence  alone  could  perform  them  ;  and,  therefore,  that 
the  Father  and  I  are  so  united,  that  whatever  I  say,  or  do,  is 
approved  of  by  the  Almighty.  "  Is  it  not  written  in"  your  law, 
I  said,  Ye  are  gods  ?  If  he*  called  them  gods  upon  whom  the 
word  of  God  came,  and  the  Scriptures  cannot  be  broken  ;  say 
ye  of  him,  whom  the  Father  hath  sanctified,  and  sent  into  the 


L1*E    OF    JESUS    CHRIST.  245 

world,  Thou  blasphemest ;  because  I  said  I  am  the  Son  of  God  ? 
If  I  do  not  the  works  of  my  Father,  believe  me  not.  But  if  I  do, 
though  ye  believe  me  not,  believe  the  works :  that  ye  may  know 
and  believe,  that  the  Father  is  in  me,  and  I  in  him."  John,  x. 
34,  &c. 

But  this  reply,  instead  of  satisfying  the  Jews,  rather  tended 
to  enrage  them  the  more :  and  Jesus,  seeing  it  was  of  no  con- 
sequence to  reason  with  so  headstrong  a  people,  rendered  him- 
self invisible,  and  by  that  means  escaped  from  them.  "  There- 
fore they  sought  again  to  take  him  :  but  he  escaped  out  of  their 
hand."  John,  x.  39. 

The  feast  of  the  dedication  being  now  over,  Jesus  departed 
from  Jerusalem,  and  retired  into  the  parts  of  Perea  beyond 
Jordan.  Here  his  ministry  was  attended  with  great  success ; 
for  the  inhabitants  of  the  country,  remembering  what  had  been 
told  them,  by  John  the  Baptist,  concerning  Jesus,  and  being 
sensible  that  the  doctrine  and  miracles  of  our  blessed  Saviour 
were  fully  equal  to  what  the  Baptist  had  foretold,  firmly  believed 
him  to  be  the  Messiah. 

According  to  this  supposition,  which  seems  the  most  agree- 
able to  reason,  the  inhabitants  of  these  countries  enjoyed  the 
doctrines  and  miracles  of  the  Son  of  God  for  a  very  consider- 
able time.  But  however  this  be,  the  Evangelist  tells  us,  that 
while  he  was  executing  his  ministry  beyond  Jordan,  he  hap- 
pened to  pray  publicly  with  such  fervency,  that  one  of  his  dis- 
ciples, who  was  exceedingly  affected  both  with  the  matter  and 
manner  of  his  address,  begged  he  would  teach  them  to  pray. 
"  And  it  came  to  pass,  that,  as  he  was  praying  in  a  certain 
place,  when  he  ceased,  one  of  his  disciples  said  unto  him,  Lord, 
teach  us  to  pray,  as  John  also  taught  his  disciples.  And  he 
said  unto  them,  When  ye  pray,  say,  Our  Father  which  art  in 
heaven,  hallowed  be  thy  name.  Thy  kingdom  come.  Thy 
will  be  done,  as  in  heaven,  so  in  earth.  Give  us  day  by  day  our 
daily  bread.  And  forgive  us  our  sins  :  for  we  also  forgive  every 
one  that  is  indebted  to  us.  And  lead  us  not  into  temptation ;  but 
deliver  us  from  evil."  Luke,  xi.  1 — 4. 

Soon  after  our  blessed  Saviour  cast  out  a  devil,  when  some, 
who  were  present,  ascribed  the  miracle  to  Beelzebub  ;  "  And  he 
was  casting  out  a  devil,  and  it  was  dumb :  and  it  came  to  pass, 
when  the  devil  was  gone  out,  the  dumb  spake ;  and  the  people 
wondered.  But  some  of  them  said,  he  casteth  out  devils  through 
Beelzebub,  the  chief  of  the  devils."  Luke,  xi.  14,  15.  How- 
ever strange  this  argument  may  seem,  and  however  weak  and 
absurd  it  must  appear  to  impartial  judges,  yet  it  had  a  consid- 
erable effect  on  illiterate  persons,  especially  on  those  whose 
prejudices  and  interests  it  favored.  The  pharisees  pretended, 
that  as  Jesus  had  been  all  along  at  great  pains  to  oppose  Iho 


246  LIFE    OF   JESUS    CHRIST. 

traditions  which  most  of  the  teachers  of  that  age  considered  as 
the  essentials  of  religion,  and  the  principal  branches  of  piety, 
they  concluded  that  he  must  be  a  very  wicked  person. 

They  also  supposed  that  a  false  prophet  had  the  power  of 
working  signs  and  wonders  ;  and  thence  concluded,  that  our 
Saviour  performed  all  his  miracles  by  the  assistance  of  evil  spir- 
its, with  an  intention  to  turn  the  people  from  the  worship  of  the 
true  God. 

Another  pretended  reason  for  ascribing  his  miracle  to  evil 
spirits  was,  that  the  demons  themselves,  when  they  departed  out 
of  the  persons  possessed,  honored  him  with  the  tide  of  the  Mes- 
siah. Their  arguments,  though  so  evidently  founded  on  false- 
hood, contributed  largely  to  the  infidelity  of  the  Jews,  and 
however  we  may  be  surprised  that  such  weak  reasons  should 
have  any  effect,  considering  what  multitudes  were  witnesses  of 
the  many  miracles  the  blessed  Jesus  performed  on  the  sick  of  all 
sorts,  on  the  blind,  the  deaf,  the  dumb,  the  maimed,  the  lame, 
on  paralytics,  lunatics,  demoniacs,  and  other  miserable  objects  : 
nay,  on  the  dead,  whom  he  raised  again  to  life ;  on  the  winds 
and  the  seas  ;  in  a  word,  on  every  part  of  nature  ;  yet  experience 
hath  abundantly  convinced  us,  that  notwithstanding  all  these 
evidences,  their  own  superstitious  opinions  fixed  that  headstrong 
people  in  their  infidelity. 

Though  part  of  the  multitude  were  content  with  ascribing  this 
miracle  to  the  power  of  evil  spirits,  others  went  still  farther,  de- 
siring him  to  prove  himself  the  Messiah,  by  giving  them  a  sign 
from  heaven.  But  Jesus,  knowing  their  thoughts,  refused  to 
grant  them  this  request :  telling  them  that  they  were  a  wicked 
race  of  mortals,  and  discovered  a  very  perverse  disposition,  by 
seeking,  after  so  many  miracles  had  been  performed,  a  sign 
from  heaven ;  and  therefore,  that  no  greater  sign  should  be  given 
them  than  the  sign  of  the  prophet  Jonas.  "  This  is  an  evil  gene- 
ration ;  they  seek  a  sign ;  and  there  shall  no  sign  be  given  it, 
but  the  sign  of  Jonas  the  prophet."  Luke,  xi.  29. 

"  No  man,"  added  the  Saviour  of  the  world,  "  when  he  hath 
lighted  a  candle,  putteth  it  into  a  secret  place,  neither  under  a 
bushel  but  on  a  candlestick,  that  they  which  come  in  may  see 
the  light."  No  man,  endued  with  the  Spirit,  of  God,  concealeth 
the  blessed  gift ;  but  holdeth  forth  the  glorious  doctrines  of 
salvation,  as  it  wen;  like  a  candle,  that  the  light  of  the  same 
may  shine  upon  the  souls  of  men  who  hear  them.  "  The  light 
of  the  body  is  the  eye :  therefore  when  thine  eye  is  single,  thy 
whole  body  also  is  full  of  light ;  but  when  thine  eye  is  evil,  thy 
body  also  is  full  of  darkness.  Take  heed  therefore,  that  the 
light  which  is  in  thee  be  not  darkness."  Luke,  xi.  34,  &c. 
Take  care,  therefore,  that  thy  soul  is  so  completely  enlightened 
by  the  spirit,  that  the  emanation  of  its  light  be  not  in  the  least 


LIFE    OF    JESUS    CHRIST.  "247 

interrupted  by  an  evil  passion  or  affection ;  that  all  the  faculties 
of  the  soul  may  be  as  much  enlightened  and  assisted,  as  the  mem- 
bers of  the  body  are  by  the  bright  shining  of  a  candle.  "  If  thy 
whole  body  therefore  be  full  of  light,  having  no  part  dark,  the 
whole  shall  be  full  of  light,  as  when  the  bright  shining  of  a  can- 
dle doth  give  thee  light."  Luke,  xi.  36. 

Thus  did  our  blessed  Saviour  prove  the  truth  of  his  mission 
against  the  cavils  and  sophistical  reasoning  of  his  malicious  en- 
emies. And  when  he  had  done  speaking,  one  of  the  pharisecs 
present  desired  he  would  dine  with  him.  The  Redeemer  of 
mankind  accepting  the  invitation,  though  probably  given  with 
an  insidious  design,  accompanied  the  pharisee  to  his  house,  and 
sat  down  to  meat,  but  without  performing  the  ceremony  of  wash- 
ing, observed  by  all  the  other  guests. 

An  omission  of  this  kind  could  not  fail  of  surprising  the  pba- 
risee,  as  he  had  thereby  shown  an  open  contempt  of  their  tradi- 
tions. Jesus,  who  well  knew  the  thoughts  of  this  bigoted 
pharisee,  said  to  him,  Your  sect  are  remarkably  careful  to  keep 
every  thing  clean  that  touches  your  food,  lest,  by  eating  it,  your 
body  should  be  polluted ;  but  you  take  no  pains  to  clean  your 
minds  from  the  pollutions  of  rapine,  covctousness,  and  wicked- 
ness. You  must  surely  be  convinced  that  he  who  created  the 
body  formed  also  the  soul,  and  can  you  imagine,  that  the  Al- 
mighty, who  requires  purity  of  body,  because  it  is  the  work  of 
his  hands,  will  not  also  insist  upon  a  greater  purity  of  soul,  which 
is  undoubtedly  the  far  nobler  part  of  human  nature  ?  Instead, 
therefore,  of  that  scrupulous  solicitude  of  washing  your  hands, 
when  ye  sit  down  to  meat,  ye  should  be  careful  to  apply  your- 
selves to  the  great  duty  of  charity ;  a  duty  that  will  render  it 
impossible  for  any  external  things  to  defile  you,  but  will  be  at  al! 
times  acceptable  to  your  Maker.  "  Now  do  ye  pharisees  make 
clean  the  outside  of  the  cup  and  the  platter ;  but  your  inward 
part  is  full  of  ravening  and  wickedness.  Ye  fools,  did  not  he 
that  made  that  which  is  without,  make  that  which  is  within  also  ? 
but  rather  give  alms  of  such  things  as  ye  have,  and  behold,  all 
things  are  clean  unto  you."  Luke,  xi.  39,  &c. 

But  the  pharisees,  obstinate  and  perverse,  withstood  every 
means  made  use  of  by  the  benign  Redeemer  of  mankind  to  con- 
quer their  prejudices,  and  bring  them  to  the  knowledge  of  the 
truth ;  and  therefore  our  blessed  Saviour  treated  them,  on  this 
occasion,  with  a  kind  and  wholesome  severity,  denouncing 
against  them  the  most  dreadful  woes,  for  regarding  so  zealously 
the  ceremonial  parts  of  religion,  and  at  the  same  time  utterly 
neglecting  the  very  precepts  of  their  own  religion.  "  Wo  unto 
you,  pharisees,  for  ye  tithe  mint  and  rue,  and  all  manner  of 
herbs,  and  pass  over  judgment  and  the  love  of  God :  these  ought 
ye  to  have  done,  and  not  to  leave  the  other  undone.  Wo  unto 


248  LIFE    OF    JESUS    CHRIST. 

you,  pharisees,  for  ye  love  the  uppermost  seats  in  the  syna- 
gogues and  greetings  in  the  markets.  Wo  unto  you,  scribes 
and  pharisees,  hypocrites :  for  ye  are  as  graves  which  appear 
not  and  the  men  that  walk  over  them  are  not  aware  of  them." 
Luke,  xi.  42. 

A  certain  lawyer,  who  sat  at  the  table,  thinking  that  this 
rebuke,  though  levelled  principally  against  the  scribes  and  pha- 
risees, affected  his  order  also,  was  greatly  displeased.  But  our 
blessed  Saviour,  who  had  never  any  regard  to  the  persons  of 
men,  despised  his  resentment,  and  told  him,  freely,  what  he 
thought  of  their  character.  "  Wo  unto  you,  also,  ye  lawyers  ; 
for  ye  lade  men  with  burdens  grievous  to  be  borne,  and  ye  your- 
selves touch  not  the  burdens  with  one  of  your  fingers."  Luke, 
xi.  46.  You  pervert,  in  a  very  erroneous  manner,  the  interpre- 
tation of  Scripture,  for  no  other  reason  than  to  favor  the  tradi- 
tion of  the  elders,  and  by  that  means  lay  a  burden  on  the  shoul- 
ders of  the  descendants  of  Jacob,  that  neither  you  nor  they  will 
touch  with  one  of  their  fingers. 

The  blessed  Jesus  also  condemned  them  for  building  the  sep- 
ulchres of  the  prophets,  whom  their  fathers  had  murdered  ;  be- 
cause they  did  not  do  it  from  the  respect  which  they  had  for  the 
memory  of  these  holy  men,  but  from  a  secret  approbation  oi 
their  father's  actions ;  as  too  evidently  appeared  from  their  whole 
conduct.  "  Wo  unto  you :  for  ye  build  the  sepulchres  of  the 
prophets,  and  your  fathers  killed  them.  Truly  ye  bear  witness 
that  ye  allow  the  deeds  of  your  fathers :  for  they  indeed  killed 
them,  and  ye  build  their  sepulchres.  Therefore,  also,  said  the 
wisdom  of  God,  I  will  send  them  prophets  and  apostles,  and 
some  of  them  they  shall  slay  and  persecute :  that  the  blood  of 
all  the  prophets  which  was  shed  from  the  foundation  of  the  world 
might  be  required  of  this  generation :  from  the  blood  of  Abel, 
unto  the  blood  of  Zacharias,  which  perished  between  the  altar 
and  the  temple :  verily  I  say  unto  you,  it  shall  be  required  of 
this  generation."  LuJce,  xi.  47,  &c. 

Our  Lord  also  reproved  the  lawyers  for  filling  the  minds  of 
the  people  with  notions  founded  on  wrong  interpretations  of 
Scripture,  whereby  they  were  prejudiced  against  the  Gospel : 
not  being  contented  with  rejecting  it  themselves,  but  took  care 
to  hinder  others  from  receiving  it.  "  Wo  unto  you,  lawyers : 
for  ye  have  taken  away  the  key  of  knowledge  :  ye  entered  not 
in  yourselves,  and  them  that  were  entering  in  ye  hindered." 
Luke,  xi.  52. 

Such  honest  reprimands  nigniy  provoked  tho  pharisee  and 
his  guests.  They  were  conscious  of  being  guilty  of  the  crimes 
laid  to  their  charge,  but  unwilling  the  people  should  think  them 
guilty ;  and,  therefore,  out  of  revenge,  urged  him  to  speak  on 
a  variety  of  topics,  hoping  they  should  be  able,  by  those  means, 


LIFE    OF    JESUS    CHRIST.  249 

to  find  occasion  of  rendering  him  obnoxious  either  to  the  gov- 
ernment or  the  multitude.  "  And  as  he  said  these  tilings  unto 
them,  the  scribes  and  pharisees  began  to  urge  him  vehemently, 
and  to  provoke  him  to  speak  of  many  things ;  laying  wait  for 
him,  and  seeking  to  catch  something  out  of  his  mouth,  that  they 
might  accuse  him."  Luke,  ix.  53,  54. 


CHAPTER  XXI. 

Explanation  of  the  origin  and  opinions  of  the  different  Sect, 
among  the  Jews.  Our  Lord  teaches  the  multitude  by  plain  dis- 
course, and  also  by  parables. 

HAVING  undertaken  to  write  the  history  of  the  life  of  our 
blessed  Lord  and  Saviour,  Jesus  Christ,  we  cannot  ornit  a  dis- 
tinct account  of  the  different  sects  of  the  Jews,  a  people  with 
whom  he  was  most  intimately  concerned,  both  as  an  elucidation 
of  many  circumstances,  as  well  as  a  verification  of  many  things 
foretold  concerning  the  Messiah. 

Josephus  reckons  four  principal  sects  among  the  Jews  ;  name- 
ly, the  Pharisees,  the  Sadducees  (called  also  Herodians,)  the 
Essenes,  and  the  Galileans.  The  Evangelists  mention  only  two, 
the  Pharisees  and  Sadducees. 

The  rise  of  the  pharisees  is  unknown.  They  claim,  indeed, 
the  celebrated  Hillel  for  their  founder,  as  he  is  by  some  sup- 
posed to  have  lived  during  the  pontificate  of  Jonathan,  about  a 
hundred  and  fifty  years  before  the  birth  of  Christ ;  but  others, 
with  more  reason,  suppose  that  he  was  cotemporary  with  the 
famous  Someas,  who  lived  about  the  time  of  Herod,  long  before 
whom  the  sect  of  the  pharisees  was  in  high  repute.  It  is  there- 
fore probable  that  they  claim  HilleJ  rather  as  an  ornament  than 
as  the  author  of  the  sect. 

One  of  the  most  famous  tenets  of  the  pharisees  was  that  of  an 
oral  tradition  handed  down  from  Moses,  and  to  which  they  at- 
tributed the  same  divine  authority  as  to  the  sacred  books.  This 
being  strenuously  opposed  by  the  Sadducees  and  Samaritans, 
rendered  these  equally  detested  by  them.  But  none  more  incur- 
red their  hatred  than  the  blessed  Jesus,  who  embraced  every  oc- 
casion of  reproving  them  for  the  unjustifiable  preference  they 
tave  this  preferred  tradition  to  the  written  word  of  God,  and 
>r  condemning  those  as  apostates,  worthy  of  death,  who  did  not 
pay  the  same,  or  even  a  greater  regard  to  the  former  than  to  the 
latter. 


2f)0  LIFE    OF    JESUS    CHRIST. 

Another  tenet  they  embraced,  in  opposition  to  the  Sadducees, 
was  that  of  the  existence  of  angels,  the  immortality  of  the  soul, 
and  the  resurrection  of  the  dead,  and  future  rewards.  Bui 
with  regard  to  the  last,  they  excluded  all  who  were  notoriously 
wickedYrom  having  any  share  in  the  happiness  of  eternity ;  sup- 
posing, that  as  soon  as  death  put  a  period  to  their  existence,  their 
souls  were  conveyed  into  everlasting  punishments. 

A  third  tenet  was,  that  all  things  were  subject  to  fate :  or, 
as  some  expressed  it,  to  the  heavens.  It  is  not  easy  to  conceive 
what  they  meant  by  this :  Josephus,  indeed,  will  have  it,  that 
they  designed  to  reconcile  the  fatality  of  predestination  of  the 
Essenes,  with  the  free  will  of  the  Sadducees. 

If  so,  this  is  not  the  only  absurdity,  or  even  contradiction, 
which  they  held :  but  a  certain  learned  prelate  seems  to  have 
proved  that  they  attributed  all  to  fate,  or  to  that  chain  of  causes 
to  which  the  Creator  had  subjected  all  things  from  the  begin- 
ning ;  among  which  the  influence  of  the  heavenly  bodies  was 
considered  the  principal.  This  seems  to  be  hinted  at  by  St. 
James,  in  the  beginning  of  his  epistle  to  the  new  converts,  where 
he  explodes  the  pharasaical  leaven  by  the  most  beautiful  exposi- 
tion of  the  immutability  of  God,  the  giver  of  all  good,  to  the 
mutab'lity  of  the  planets,  which,  according  to  ihat  notion,  must 
necessarily  vary  their  aspects  from  a  malign  to  a  benevolent  one, 
and  the  contrary,  even  by  their  natural  motions  and  change  ol 
position.  This  tenet  of  the  pharisees  was,  therefore,  a  source  of 
dislike  to  the  doctrines  delivered  by  the  blessed  Jesus,  as  these  af- 
firm that  men  are  the  authors  of  their  own  unbelief,  disobedience, 
and  obstinacy ;  and  consequently,  answerable  for  that,  and  all  the 
train  of  evils  these  vices  draw  after  them. 

But  the  most  distinguished  character  of  the  pharisees,  and 
that  which  rendered  them  most  obnoxious  to  the  just  censures  of 
our  blessed  Saviour,  was,  their  superogatory  attachment  to  the 
ceremonial  law,  their  frequent  washings,  fastings,  and  prayings, 
their  giving  alms  publicly,  seeking  for  proselytes,  scrupulous 
tithings,  affected  gravity  of  dress,  gesture,  and  mortified  looks  ; 
their  building  the  tombs  of  the  prophets,  to  tell  the  world  that 
they  were  more  righteous  than  their  ancestors,  who  murdered 
them,  though  they  were  themselves  plotting  the  death  of  one 
greater  than  all  the  prophets ;  their  over  scrupulous  observance 
of  the  sabbath,  to  the  exclusion  of  the  works  of  the  greatest 
charity,  and  many  others  of  the  like  nature  :  while  they  were 
vyholly  negligent  of  the  moral  and  eternal  law  of  mercy  and  jus- 
tice, of  charity  and  humility,  and  the  like  indispensable  virtues. 
The  very  best  of  them  contented  themselves  with  abstaining  from 
the  actual  committing  any  enormous  act,  while  they  indulged 
themselves  in  the  most  wicked  thoughts  and  desires.  Nay, 
some,  more  hardened  in  their  vices,  made  no  scruple,  not  only 


LIFE    OF    JESUS    CHRIST.  251 

of  coveting,  but  destroying  poor  widows'  houses  ;  of  com  mitt  mar 
the  vilest  oppressions,  injustice,  and  cruellies,  and  of  encoura- 
ging these  enormities  in  their  followers,  under  the  specious  cloak 
of  religion  and  sanctity.  Well,  therefore,  might  the  great  Re- 
deemer of  mankind  compare  them  to  whited  sepulchres,  beautiful 
indeed  without,  but  within  full  of  rottenness  and  corruption. 

The  last  erroneous  opinion  we  shall  mention  of  the  pharisees. 
common,  indeed,  to  all  other  sects,  but  more  exactly  conforma- 
ble to  their  haughty,  rapacious,  and  cruel  temper,  was,  their  ex- 
pectation of  a  powerful,  a  conquering  Messiah,  who  was  to 
bring  the  whole  world  under  the  Jewish  yoke  ;  so  that  there 
was  scarcely  an  inhabitant  of  Jerusalem,  however  mean,  thai 
did  not  expect  to  be  made  a  governor  of  some  opulent  pro- 
vince under  that  powerful  prince.  How  unlikely  was  it,  then, 
that  the  preaching  of  the  meek,  the  humble  Jesus,  whose  doc- 
trine breathed  nothing  but  humility,  peace,  sincerity,  contempt 
of  the  world,  and  universal  love  and  beneficence,  should  ever  be 
relished  by  that  proud  and  covetous,  that  hypocritical  sect,  or 
even  by  the  rest  of  the  people,  while  these,  their  teachers,  so 
strenuously  opposed  it. 

The  sect  of  the  Sadducees  is  said  to  have  been  founded  by 
one  Saddoc,  a  disciple  of  Antigonus  of  Socho.  Their  chief  tenet 
was,  that  our  serving  God  ought  to  be  free  either  from  slavish 
fear  of  punishment  or  from  selfish  hope  of  reward :  that  it  should 
be  disinterested,  and  flow  only  from  the  pure  love  and  fear  of 
the  Supreme  Being.  They  added,  that  God  was  the  only  im- 
material being :  in  consequence  of  which,  they  denied  the  ex- 
istence of  angels,  or  any  spiritual  substances,  except  the  Almighty 
himself.  It  is  therefore  no  wonder,  that  the  Sadducees  should 
take  every  opportunity  of  opposing  and  ridiculing  the  doctrine  ol 
the  resurrection. 

Another  of  their  tenets,  equally  opposite  to  the  pharisees, 
and  to  the  doctrine  of  Christ,  was,  that  man  was  constituted 
absolutely  master  of  all  his  actions,  and  stood  in  no  need  of 
any  assistance  to  choose  or  act:  for  this  reason  they  were 
always  very  severe  in  their  sentences,  when  they  sat  as  judges. 
They  rejected  all  the  pretended  oral  traditions  of  the  pharisees, 
admitting  only  the  texts  of  the  sacred  books,  and  preferred  those 
of  Moses  to  all  the  rest  of  the  inspired  writings. 

They  were  charged  with  some  other  erroneous  tenets,  by  Jo- 
sephus  and  the  Talmudists ;  but  those  already  mentioned  are 
abundantly  sufficient  for  the  purpose.  The  notions  of  a  future 
life,  universal  judgment,  eternal  rewards  and  punishments,  to 
men,  whom  a  contrary  doctrine  had  long  soothed  into  luxury, 
and  overgrown  fondness  for  temporal  happiness,  which  they 
considered  as  the  only  reward  for  their  obedience,  must,  of 
necessity,  appear  strange  and  frightful ;  arid  as  such  could  not 


252  LIFE  OF  JESUS  CHRIST. 

fail  of  meeting  with  the  strongest  opposition  from  them ;  es- 
pecially if  we  add  what  Josephus  observes,  that  they  were,  in 
general,  men  of  the  greatest  quality  and  opulence,  and  conse- 
quently, too  apt  to  prefer  the  pleasures  and  grandeur  of  this  life 
to  those  of  another. 

The  sect  of  the  Galileans  (or  Gaulonites)  so  called  from 
Judas  the  Galilean  or  Gaulonite,  appeared  soon  after  the  ban- 
ishment of  Archelaus,  when  his  territories  were  made  a  Roman 
province,  and  the  government  given  to  Coponius.  For  the 
Jews  considering  this  an  open  attempt  to  reduce  them  to 
slavery,  Judas  took  advantage  of  their  discontent:  and  to  ripen 
them  for  an  insurrection,  Augustus  furnished  them  with  a 
plausible  pretence,  by  issuing,  about  this  time,  an  edict  for 
surveying  the  whole  province  of  Syria,  and  laying  on  it  a 
proportional  tax.  Judas,  therefore,  who  was  a  man  of  un- 
common ambition,  took  occasion  from  this  incident  to  display 
all  his  eloquence,  in  order  to  convince  the  Jews  that  such  a 
submission  was  nothing  less  than  base  idolatry,  and  placing 
men  on  a  level  with  the  God  of  Jacob,  who  was  the  only  Lord 
and  Sovereign  that  could  challenge  their  obedience  and  subjec- 
tion. The  party  which  he  drew  after  him,  became  in  a  short 
time  so  considerable,  that  they  threw  every  thing  into  confusion, 
laid  the  foundation  for  those  frightful  consequences  that  ensued, 
and  which  did  not  end  but  with  the  destruction  of  Jerusalem. 

The  Essenes,  though  not  mentioned  by  the  Evangelists,  made 
a  very  considerable  sect  among  the  Jews,  and  are  highly  cele- 
brated by  Josephus,  Philo,  Pliny,  and  several  Christian  writers, 
both  ancient  and  modern.  It  is  impossible  to  trace  their  origin, 
or  even  the  etymology  of  their  name.  This,  however,  is  certain, 
that  they  were  settled  in  Judea,  in  the  time  of  Jonathan,  the 
brother  and  successor  of  Judas  Maccabeus,  and  a  hundred  and 
fifty  years  before  Christ. 

The  Essenes  distinguished  themselves  by  their  rules  and  man- 
ner oi  life,  and  were  divided  into  the  laborious  and  contemplative. 
The  former  divided  their  time  between  prayer  and  labor :  such 
as  the  exercise  of  some  handicraft,  or  the  cultivation  of  some 
particular  spot  of  ground,  where  they  planted  and  sowed  such 
roots,  corn,  &c.  as  served  for  their  food  ;  and  the  latter,  between 
prayer,  contemplation  and  study.  In  this  last  they  confined 
themselves  to  the  sacred  books  and  morality,  without  troubling 
themselves  with  any  other  branch  of  philosophy. 

But  the  contemplative  and  laborious,  had  their  synagogues, 
their  stated  hours  for  prayer,  for  reading  and  expounding  the 
sacred  books.  The  latter  were  always  performed  by  the  elders, 
who  were  seated  at  the  upper  end  of  the  synagogue,  according 
to  their  seniority ;  while  the  younger,  who  were  permitted  to 
read  the  lessons,  were  placed  at  the  lower.  Their  expositions 


LIFE    OF    JESUS    CHRIST.  253 

were  generally  of  the  allegorical  kind,  in  which  they  seemed  to 
have  excelled  all  their  Jewish  brethren.  But  they  paid  the 
greatest  regard  to  the  five  books  of  Moses,  and  considered  the 
lawgiver  as  the  head  of  all  the  inspired  penmen;  they  even 
condemned  to  immediate  death  whoever  spoke  disrespectfully 
either  of  him  or  his  writings.  Upon  this  account,  they  studied, 
read,  and  expounded  him  more  than  all  the  rest,  and  seem  to  have 
drawn  all  their  religion  chiefly  from  the  Pentateuch.  The  doc- 
trines and  expositions  of  the  elders  were  received  with  implicit 
faith,  and  in  their  practice  they  conformed  with  an  entire  sub- 
mission to  all  their  sect. 

With  respect  to  their  faith,  they  believed  the  existence  oi 
angels,  the  immortality  of  the  soul,  and  a  future  state  of  re- 
wards and  punishments,  like  the  pharisees :  but  seem  to  have 
had  no  notion  of  the  resurrection.  They  considered  the  souls 
of  men  as  composed  of  a  most  subtle  aether,  which  immediately 
after  their  separation  from  the  body,  or  from  the  cage  or  prison, 
as  they  called  it,  were  adjudged  to  a  place  of  endless  happi- 
ness or  misery :  that  the  good  took  their  flight  over  the  ocean, 
to  some  warm  and  delightful  region  prepared  for  them  ;  while 
the  wicked  were  convened  to  some  cold  and  intemperate  cli- 
mates, where  they  were  left  to  groan  under  an  inexpressible 
weight  of  misery.  They  were  likewise  entirely  averse  to  the 
Sadducean  doctrine  of  free-will,  attributing  all  to  an  eternal 
fatality  or  chain  of  causes.  They  were  averse  to  all  kinds  of 
oaths  :  affirming  that  a  man's  life  ought  to  be  such  that  he  may 
be  credited  without  them.  The  contemplative  sort  placed  the 
excellency  of  their  meditative  life  in  raising  their  minds  above 
the  earth,  and  fixing  their  thoughts  on  heaven :  when  they  had 
attained  this  degree  of  excellency,  they  acquired  the  character  of 
prophets. 

In  their  practice  they  excelled  all  the  other  sects  in  austerity 
If  we  may  credit  Philo,  it  was  a  fundamental  maxim  with 
them,  upon  their  entrance  into  the  contemplative  life,  to  re- 
nounce the  world,  and  to  divide  among  their  friends  and  re- 
lations their  property  and  estates.  They  never  ate  till  after 
sun-set,  and  the  best  of  their  food  was  coarse  bread,  a  little 
salt,  and  a  few  stomachic  herbs.  Their  clothing  was  made  of 
coarse  wool,  plain  but  white  ;  they  condemned  all  sorts  of  unc- 
tions and  perfumes,  as  luxurious  and  effeminate.  Their  beds 
were  hard,  and  their  sleep  short.  Their  heads  or  superiors 
were  generally  chosen  according  to  seniority,  unless  there 
started  up  among  the  brotherhood  some  more  conspicuous  for 
learning,  piety,  or  prophetic  spirit.  Some  of  them,  indeed, 
were  so  contemplative  that  they  never  stirred  out  of  their  cell, 
or  even  looked  out  of  their  window,  during  the  whole  v/eek, 
spending  their  time  in  reading  the  sacred  books,  and  writing 


254  LIFE  OF  JESUS  CHRIST. 

comments  upon  them.  On  the  sabbath-day  they  repahed  to 
their  synagogues,  early  in  the  morning,  and  continued  there  the 
whole  day  in  prayers,  singing  psalms,  or  expounding  the  sacred 
books. 

Having  endeavored  to  explain  the  origin  and  tenets  of  the 
several  sects  among  the  Jews,  we  now  return  to  the  history  of 
our  blessed  Saviour,  whom  we  left  preaching  in  the  country  be- 
yond Jordan,  where  he  was  surrounded  by  an  innumerable  mul- 
titude of  people. 

In  the  audience  of  this  vast  assembly,  he  gave  his  disciples, 
in  general,  a  charge  to  beware  of  the  leaven  of  the  pharisees, 
namely,  hypocrisy  ;  because  all  their  actions  would  be  brought 
to  light,  either  in  this  world,  or  in  that  which  is  to  come :  and 
therefore  exhorted  them  to  be  very  careful  never  to  do  any 
thing  which  could  not  bear  the  light,  but  to  let  the  whole  of 
their  behaviour  be  honest,  just,  and  good.  "  Beware  ye  of 
the  leaven  of  the  pharisees,  which  is  hypocrisy.  For  there  is 
nothing  covered,  that  shall  not  be  revealed ;  neither  hid,  that 
shall  not  be  known.  Therefore  whatsoever  ye  have  spoken  in 
darkness  shall  be  heard  in  the  light ;  and  that  which  ye  have 
spoken  in  the  ear  in  closets  shall  be  proclaimed  upon  the  house- 
tops." Luke,  xu.  1 — 3. 

This  argument  against  hypocrisy  he  improved  as  a  reason  for 
their  acquiring  another  quality,  which  would  much  better  serve 
all  the  ends  they  could  propose ;  namely,  an  undaunted  reso- 
lution in  the  performance  of  their  duty,  founded  on  a  firm  confi- 
dence in  God,  who  would  bring  to  light  the  most  secret  word 
and  thought,  publicly  condemn  the  wicked,  and  justify  his  faith- 
ful servants  and  children. 

Fear  not,  said  he,  the  malice  of  the  human  race  ;  it  can  ex- 
tend no  farther  than  the  destruction  of  the  body  ;  your  soul  may 
bid  defiance  to  their  impotent  rage.  But  dread  the  displeasure 
of  that  Almighty  Being,  who,  after  he  has  destroyed  the  body, 
is  able  to  confine  the  soul  in  eternal  torments.  Remember,  all 
things  are  in  his  power,  and  that  nothing  happens  without  his 
permission :  he  provides  for  the  meanest  of  his  creatures,  and 
surely  you  may  think  yourselves  under  his  protection,  who  num- 
bers the  very  hairs  of  your  head ;  nor  can  your  enemies  touch 
one  of  them  without  his  permission.  "  And  I  say  unto  you, 
my  friends,  be  not  afraid  of  them  that  kill  the  body,  and  after 
that  have  no  more  that  they  can  do.  But  I  will  forewarn  you, 
whom  ye  shall  fear :  Fear  him,  which  after  he  hath  killed  hath 
power  to  cast  into  hell ;  yea,  I  say  unto  you,  fear  him.  Are 
not  five  sparrows  sold  for  two  farthings,  and  not  one  of  them  is 
forgotten  before  God  ?  but  even  the  very  hairs  of  your  head  are 
all  numbered.  Fear  not,  therefore ;  ye  arc  of  more  value  than 
many  sparrows."  Luke,  xii.  4,  &c. 


LIFE    OF   JESUS   CHRIST.  255 

Our  Lord,  to  animate  his  followers  to  perseverance,  admo- 
nishes them  to  look  forward  unto  the  general  judgment,  when 
he  would  acknowledge  them  as  his  servants,  provided  they  ac- 
knowledged him  in  this  world  as  their  master,  and  cheerfully 
and  constantly  obeyed  his  commands.  But  if  they  were  ashamed 
of  him,  and  his  doctrine,  before  the  sons  of  men,  he  would 
disown  them  before  the  celestial  hosts.  And  that  those,  who 
reviled  the  Spirit,  by  whom  they  performed  their  miracles, 
should  be  punished  by  the  Almighty,  in  proportion  to  the  ma- 
lignity of  their  crime,  which  is  greater  than  that  of  reviling  the 
Son  of  God  himself;  because  it  will  be  impossible  for  them  to 
repent.  "Also,  I  say  unto  you,  whosoever  shall  confess  me 
before  men,  him  shall  the  Son  of  man  also  confess  before  the 
angels  of  God.  But  he  that  denieth  me  before  men,  shall  be 
denied  before  the  angels  of  God.  And  whosoever  shall  speak  a 
word  against  the  Son  of  man,  it  shall  be  forgiven  him  :  but  unto 
him  that  blasphemeth  the  Holy  Ghost  it  shall  riot  be  forgiven." 
Luke,  vii.  8,  &c. 

He  also  cautioned  his  disciples  not  to  be  perplexed  with  re- 
gard to  an  answer,  when  they  should  be  brought  before  the 
rulers  of  the  people,  because  they  should  be  inspired  by  the 
Spirit  of  God.  "  And  when  they  bring  you  unto  the  syna- 
gogues, and  unto  magistrates  and  powers,  take  ye  no  thought  how 
or  what  ye  shall  answer,  or  what  ye  shall  say.  For  the  Holy 
Ghost  shall  teach  you  in  the  same  hour  what  ye  ought  to  say." 
Luke,  xii.  1!,  12. 

While  our  blessed  Saviour  was  delivering  these  exhortations 
to  his  disciples,  a  certain  person  among  the  multitude  begged 
him  that  he  would  interpose  his  authority  with  his  brother,  in 
order  to  oblige  him  to  divide  their  paternal  inheritance  between 
them  :  but  as  this  decision  properly  belonged  to  the  magistrates, 
our  blessed  Saviour,  who  came  into  the  world  to  redeem  the 
souls  of  mankind  and  to  purchase  for  them  an  eternal,  not  a 
temporal  inheritance,  declined  the  office.  He,  however,  em- 
braced the  opportunity  of  giving  his  hearers  the  most  solemn 
caution  again  covetousness ;  declaring,  that  neither  the  length 
nor  happiness  of  human  life  had  any  dependence  on  the  large- 
ness of  possessions.  "  Take  heed,  and  beware  of  covetousness ; 
for  a  man's  life  consisteth  not  in  the  abundance  of  the  things  which 
he  possesseth."  Luke,  xii.  15. 

To  excite  their  negligence  of  the  things  of  this  life,  he  placed 
before  them  in  the  strongest  light  an  example  of  the  bewitch- 
ing influence  of  wealth,  in  the  parable  of  the  rich  glutton,  who 
was  cut  off  in  the  midst  of  his  projects,  and  became  a  re- 
markable example  of  the  folly  of  amassing  the  goods  of  this 
life,  without  having  any  regard  to  the  commands  of  the  Al- 
mighty. This  wretched  man,  forgetting  his  own  mortality 


256  LIFE    OF    JESUS    CHRIST. 

made  preparations  for  a  long  and  luxurious  life,  pleasing  him- 
self  with  thoughts  of  possessing  an  inexhaustible  fund  of  sen- 
sual enjoyments.  But  alas!  while  he  was  providing  reposi- 
tories for  his  riches,  the  inexorable  king  of  terrors  seized  him, 
and  that  very  night  hurried  him  before  the  awful  tribunal  of 
Omnipotence.  And  he  spake  a  parable  unto  them,  saying. 
"  The  ground  of  a  certain  rich  man  brought  forth  plentifully : 
And  he  thought  within  himself,  saying,  What  shall  I  do.  be- 
cause I  have  no  room  where  to  bestow  my  fruits  ?  And  he  said, 
This  will  I  do :  I  will  pull  down  my  barns,  and  build  greater : 
and  there  will  I  bestow  all  my  fruits  and  my  goods.  And  I 
will  say  to  my  soul,  Soul,  thou  hast  much  goods  laid  up  for  many 
years  ;  take  thine  ease,  eat,  drink,  and  be  merry.  But  God  said 
unto  him,  "  Thou  fool,  this  night  thy  soul  shall  be  required  of 
thee :  then  whose  shall  these  things  be,  which  thou  hast  provided?' 
Luke,  xii.  16,  &c. 

How  solemn  the  appeal !  While  he  lay  waking  on  his  bed, 
in  anxious  solicitude,  what  he  should  do  with  his  abundance : 
while  his  heart  was  dilated  with  the  hopes  of  a  variety  of  pleas- 
ures and  indulgences ;  in  that  very  moment  the  golden  dream 
vanishes  at  once  ;  all  his  thoughts  perish,  and,  in  their  stead,  a 
horrid  account  stares  him  in  the  face  ;  a  scene  of  judgment  pre- 
sents itself  to  his  terrified  imagination  !  a  dark  night  of  horror 
in  an  instant  overwhelms  that  soul  to  which  he  had  promised  so 
much  ease,  so  much  pleasure ;  and  instead  of  ease,  instead  of 
eating,  drinking,  and  making  merry,  eternal  tortures,  unspeak- 
able thirst,  weeping,  wailing,  and  gnashing  of  teeth,  must  be  the 
portion  of  this  miserable  soul  to  all  eternity  ! 

"So  is  he,"  added  our  blessed  Saviour,  "that  layeth  .up 
treasure  for  himself,  and  is  not  rich  towards  God."  Thus  shall 
he  be  taken  away  from  all  his  soul  desireth ;  thus  shall  he  be 
torn  from  all  temporal  prospects  and  pleasures.  None  of  his 
beloved  enjoyments  shall  follow  him  ;  naked  as  he  came  shall 
he  depart  out  of  the  world,  nor  shall  all  his  riches  be  able  to  pro- 
cure him  the  least  comfort  or  respite  in  these  scenes  of  terror. 
How  should  this  reflection  awaken  us  to  a  due  care  of  our  im- 
mortal part!  how  would  it  alarm  us,  when  planning  fancied 
schemes  of  worldly  pleasures,  without  the  least  regard  to  the 
great  Disposer  of  all  events !  Without  his  assistance,  all  our 
promises  of  security  are  vain  and  foolish  ;  he  will  surely  render 
all  our  labors  abortive;  and  in  a  moment,  when  we  think  our- 
selves secure,  the  summons  shall  arrive,  swift  as  the  forky  light- 
ning's flash,  convey  us  to  the  boundless  regions  of  eternity,  and 
present  us,  clothed  in  all  our  guilt,  before  the  just,  the  mighty 
Author  of  our  being ! 

This  awakening  parable  exhibits  a  striking  picture  of  the 
egregious  folly  of  those  who  live  only  for  themselves,  laying  up 


LIFE    OF    JESUS    CHRIST.  '257 

treasures  for  sensual  enjoyments,  but  neglect  the  grace  of  God, 
and  the  immense  treasure  of  salvation  laid  up  in  Jesus  Christ. 

Having  spoken  this  parable,  our  Lord  proceeded  to  caution 
his  disciples  against  anxious  cares  for  the  things  of  this  world, 
from  a  consideration  that  the  care  of  God's  providence  extends 
to  every  part  of  the  creation.  The  fowls  of  heaven  are  fed  by 
his  bounty,  and  the  lilies  that  adorn  the  valleys  are  supplied 
with  rain  from  the  clouds  of  heaven :  If,  therefore,  said  the 
blessed  Jesus,  Omnipotence  so  carefully  provides  for  the  inferior 
parts  of  the  creation,  the  children  of  men  have  surely  reason  to 
rely  on  his  bounty,  and  depend  for  subsistence  on  his  merciful 
hand.  He  added,  that  as  God  had  destined  them  to  everlasting 
happiness  in  a  future  life,  he  would  surely  provide  for  them  all 
the  necessaries  of  the  present.  "  Fear  not,  little  flock  ;  for  it  is 
your  Father's  good  pleasure  to  give  you  the  kingdom."  At 
the  same  time  he  gave  his  disciples  another  precept,  peculiarly 
calculated  for  those  times,  in  which  the  profession  of  the  Gospel 
exposed  men  to  the  loss  of  their  substance  :  "  Sell  that  ye  have, 
and  give  alms :  provide  yourselves  bags  which  wax  not  old,  a 
treasure  in  the  heavens  that  faileth  not ;  where  no  thief  approach- 
eth,  neither  moth  corrupteth  :  for  where  your  treasure  is,  there 
will  your  heart  be  also."  Luke,  xii.  33,  34. 

Having  thus  recommended  to  them  the  disengagement  of  their 
affections  from  the  things  of  this  world,  he  exhorted  them  to  la- 
bor after  improvement  in  grace.  "  Let  your  loins  be  girded 
about,  and  your  lights  burning  ;  and  ye  yourselves  like  unto  men 
that  wait  for  their  Lord,  when  he  shall  return  from  the  wedding, 
that  when  he  cometh  and  knocketh,  they  may  open  unto  him  im- 
mediately." Luke,  xii.  35,  36. 

This  was  spoken  in  allusion  to  the  customs  of  the  East,  where 
anciently  great  entertainments  were  made  in  the  evening  ;  and 
on  these  occasions  servants  demonstrated  their  diligence  by 
watching,  and  keeping  their  loins  girded,  and  their  lamps  burn- 
ing, that  they  might  be  ready,  on  the  first  knock  of  their  master, 
to  open  the  door.  Nor  was  it  uncommon  for  the  master,  in  order 
to  reward  such  a  servant,  to  order  him  a  refreshment,  and  some- 
times even  give  it  him  with  his  own  hand.  In  allusion  to  which 
custom,  our  blessed  Saviour  added,  "  Blessed  are  those  servants, 
vtfhom  the  Lord,  when  he  cometh,  shall  find  watching.  Verily, 
I  say  unto  you,  that  he  shall  gird  himself  and  make  them  sit 
down  to  meat,  and  will  come  forth  and  serve  them."  Luke, 
xii.  37. 

Our  Saviour  enforced  this  constant  watchfulness,  and  habitual 
preparation,  by  reminding  them  of  the  uncertainty  of  his  com- 
ing :  telling  his  disciples,  that  as  every  master  of  a  family,  if  he 
knew  the  coming  of  the  thief,  would  make  some  preparation 
gainst  a  surprise,  so  it  would  be  highly  requisite  for  them  to 
17 


258  LIFE    OF    JESUS    CHRIST. 

make  some  preparations  for  the  approach  of  their  Master,  and 
be  always  ready  to  receive  him,  as  the  time  of  his  coming  was 
uncertain. 


CHAPTER  XXII. 

Our  Lord  reproves  the  ignorance  of  the  people  in  not  under- 
standing the  signs  which  preceded  his  appearance. — Perti- 
nently replies  to  an  ignorant  question  and  inference  concern- 
ing the  Galileans. — Teaches  by  parable. — Relieves  a  distressed 
Woman. — Is  warned  to  depart  the  country,  in  order  to  escape 
the  resentment  of  Herod. 

THE  great  Preacher  of  Israel  having  delivered  these  salutary 
admonitions  to  his  disciples  and  followers,  directed  his  discourse 
to  the  unbelieving  crowd.  You  can,  said  he,  by  the  signs  that 
appear  in  the  sky,  and  on  the  earth,  form  a  judgment  of  the 
weather ;  and  why  can  ye  not  also  discover  the  time  of  the 
Messiah's  appearance,  by  the  signs  which  have  preceded  it? 
~  When  ye  see  a  cloud  rise  out  of  the  west,  straightway  ye 
say,  There  cometh  a  shower :  and  so  it  is.  And  when  ye  sen 
the  south  wind  blow,  ye  say,  There  will  be  heat ;  and  it  cometh 
to  pass.  Ye  hypocrites,  can  ye  discern  the  face  of  the  sky,  and 
of  the  earth,  but  how  is  it  that  ye  do  not  discern  this  time  ?"  Luke, 
xii.  54,  &c. 

The  prediction  of  the  Son  of  Man  coming  to  punish  the  Jews 
for  their  rebellion  and  infidelity,  delivered  under  the  similitude  of 
one  who  cometh  secretly  and  unexpectedly  to  plunder  a  house, 
was  a  loud  call  to  national  repentance.  In  order,  therefore,  to 
improve  that  prediction,  he  exhorted  them  to  a  speedy  reforma- 
tion, telling  them  that  the  least  degree  of  reflection  would  be 
sufficient  to  point  out  to  them  the  best  methods  they  could  pos- 
sibly make  use  of  for  averting  the  impending  judgments  of  the 
Almighty;  illustrating  what  he  had  said,  by  the  punishments 
commonly  inflicted  on  the  man  who  refuses  to  make  a  reparation 
for  the  injuries  he  has  done  his  neighbor.  "  When  thou  goest 
with  thine  adversary  to  the  magistrate,  as  thou  art  in  the  way 
give  diligence  that  thou  mayest  be  delivered  from  him,  lest  he 
hale  thee  to  the  judge,  and  the  judge  deliver  thee  to  the  officer, 
and  the  officer  cast  thee  into  prison.  I  tell  thee,  thou  shall  not 
depart  thence,  till  thou  hast  paid  the  very  last  mite."  Luke,  xii, 
58,  59. 


LIFE    OF    JESUS    CHRIST.  259 

Some  of  his  hearers  thought  proper  to  confirm  this  doctrine, 
by  giving  \vhai  they  considered  as  an  example  of  it.  "  There 
were  present  at  that  season,  some  that  told  him  of  the  Galileans, 
whose  blood  Pilate  had  mingled  with  their  sacrifices  ;"  thinking 
that  Providence,  for  some  extraordinary  crime,  had  suffered  these 
Galileans  to  be  murdered  at  the  altar. 

But  our  Lord  showed  them  the  error  of  their  opinion  and 
inference  concerning  this  point,  it  being  no  indication  that  these 
Galileans  were  greater  sinners  than  their  countrymen,  because 
they  had  suffered  so  severe  a  calamity,  and  at  the  same  time 
exhorted  them  to  improve  such  instances  of  calamity,  as  incite- 
ments to  their  own  repentance ;  assuring  them,  that  if  they  neg- 
lected so  salutary  a  work,  they  should  all  likewise  perish.  "  And 
Jesus  answering,  said  unto  them,  Suppose  ye,  that  these  Galile- 
ans were  sinners  above  all  the  Galileans,  because  they  suffered 
such  things  ?  I  tell  you,  nay  ;  but  except  ye  repent,  ye  shall  all 
likewise  perish."  Luke,  xiii.  2,  &c. 

He  illustrated  this  doctrine,  by  putting  them  in  mind  of  the 
eighteen  persons,  on  whom  the  tower  of  Siloam  fell ;  showing 
them,  by  this  instance,  the  folly  of  interpreting  the  dispensa- 
tions of  Providence  in  that  manner;  for  though  this  calamity 
seemed  to  flow  immediately  from  the  hand  of  God,  yet,  in  all 
probability,  it  had  involved  people  who  were  remarkable  for 
their  piety  and  goodness.  "  Or  those  eighteen  upon  whom  the 
tower  in  Siloam  fell,  and  slew  them :  think  ye  that  they  were 
sinners  above  all  men  that  dwelt  at  Jerusalem  ?  I  tell  you, 
nay  ;  but  except  ye  repent,  ye  shall  all  likewise  perish."  Luke, 
xiii.  4,  5. 

To  rouse  them  from  their  indolence,  and  to  induce  them  to 
seek  the  aid  of  God's  grace  and  spirit,  he  added  the  parable 
of  the  fig-tree,  which  the  master  of  the  vineyard,  after  finding  it 
three  years  barren,  ordered  to  be  destroyed :  but  was  spared 
one  year  longer  at  the  earnest  solicitation  of  the  gardener.  "A 
certain  man  had  a  fig-tree  planted  in  his  vineyard,  and  lie  came 
and  sought  fruit  thereon,  and  found  none.  Then  said  he  unto 
the  dresser  of  his  vineyard,  Behold,  these  three  years  I  come 
seeking  fruit  on  this  fig-tree,  and  find  none  :  cut  it  down  ;  why 
cumbereth  it  the  ground?  And  he  answering,  said  unto  him, 
Lord,  let  it  alone  this  year  also,  till  I  shall  dig  about  it,  and  dung 
it ;  and  if  it  bear  fruit,  well :  and  if  not,  then  after  that  thou 
shall  cut  it  down."  Luke,  xiii.  0,  &c. 

By  this  parable  our  blessed  Saviour  represented  the  goodness 
of  the  Almighty  towards  the  Jews  in  choosing  them  for  his  peo- 
ple, giving  them  the  outward  dispensations  of  religion,  and  in- 
forming them  of  the  improvements  he  expected  they  should 
make  of  these  advantages,  and  the  punishments  he  would  in- 
flict upon  them,  in  case  they  slighted  such  benevolent  offers 


260  LIFE  OF  JESUS  CHRIST. 

He  also  represented  by  it,  in  a  very  beautiful  manner,  the  un 
bounded  mercies  of  the  Almighty,  in  sparing  them,  at  the  inter 
cession  of  his  Son.  and  giving  them  a  farther  time  of  trial,  and 
still  greater  advantages,  by  the  preaching  of  the  blessed  Jesus, 
and  his  apostles ;  concluding  with  an  intimation,  that  if  they 
neglected  this  last  opportunity,  they  should  perish  without 
remedy. 

During  Jesus'  abode  in  the  country  of  Perea,  he  observed, 
while  he  was  preaching  in  one  of  the  synagogues,  on  the  sab- 
bath-day, a  woman,  who,  during  the  space  of  eighteen  years,  had 
been  unable  to  stand  upright.  A  daughter  of  Israel  laboring 
under  so  terrible  a  disorder,  could  not  fail  of  attracting  the  com- 
passion of  the  Son  of  God. 

He  beheld  this  affecting  object :  he  pitied  her  deplorable  con- 
dition, he  removed  her  complaint.  She  who  came  into  the  syna- 
gogue, bowed  down  with  an  infirmity,  was,  by  the  all  powerful 
word  of  the  Son  of  God,  restored  to  her  natural  health,  and  re- 
turned to  her  house  upright,  and  full  of  vigor. 

Such  a  display  of  divine  power  and  goodness,  instead  of  ex- 
citing the  gratitude,  so  highly  offended  the  master  of  the  syna- 
gogue, that  he  openly  testified  his  displeasure,  and  reproved  the 
people  as  sabbath-breakers,  because  they  came  on  that  day  to  be 
healed.  "  There  are  six  days,"  said  this  surly  ruler  to  the  peo- 
ple, "  in  which  men  ought  to  work  :  in  them  therefore  come  and 
be  healed,  and  not  on  the  sabbath-day."  Luke,  xiii.  14. 

But  our  blessed  Saviour  soon  silenced  this  hypocritical  phari- 
see,  by  showing  that  he  had  not  deviated  from  their  own  avowed 
practice.  They  made  no  scruple  of  loosing  their  cattle,  and 
leading  them  to  water  on  the  sabbath-day,  because  the  mercy  of 
the  action  sufficiently  justified  them  for  performing  it.  And 
surely  his  action  of  loosing,  by  a  single  word,  a  woman,  a  ra- 
tional creature,  a  daughter  of  Abraham,  that  had  been  bound 
by  an  incurable  distemper,  during  the  tedious  interval  of  eigh- 
teen years,  was  abundantly  justified ;  nor  could  this  bigoted  ru- 
ler have  thought  otherwise,  had  not  his  reason  been  blinded  by 
his  superstition.  "  The  Lord  then  answered  him  and  said, 
Thou  hypocrite,  doth  not  each  one  of  you,  on  the  sabbath, 
loose  his  ox  or  his  ass  from  the  stal1,  and  lead  him  away  to 
watering?  And  ought  not  this  woman,  being  a  daughter  of 
Abraham,  whom  Satan  hath  bound,  lo,  these  eighteen  years,  be 
loosed  from  this  bond  on  the  sabbath-day  ?  And  when  he  had 
said  these  things,  all  his  adversaries  wore  ashamed,  and  all  the 
people  rejoiced  for  all  the  glorious  things  that  were  done  by 
him."  Luke,  xiii.  15,  &c. 

From  this  instance  we  may  form  some  idea  of  the  pernicious 
effects  of  superstition,  which  is  capable  of  extinguishing  reason. 


LIFE  OF  JESUS  CHRIST.  261 

«*qP. 

banishing  compassion,  and  of  eradicating  the  most  essential  prin- 
ciples and  feelings  of  the  human  breast. 

Our  Lord  having  reproved  the  superstition  of  the  ruler  of  the 
synagogue,  and  observing  the  acclamations  of  the  people,  then 
proceeded  to  demonstrate  the  reason  and  truth  which  so  effectu- 
ally supported  his  kingdom.  For  he  repeated  the  parables  of 
the  grain  of  mustard-seed  and  of  the  leaven,  to  show  the  effica- 
cious operations  of  the  Gospel  upon  the  minds  of  the  children  of 
men,  and  its  rapid  progress  through  the  world,  notwithstanding 
all  the  opposition  of  its  most  inveterate  enemies. 

The  great  Redeemer  having  now  planted  the  seeds  of  the 
Gospel  in  the  country  of  Perea,  crossed  the  Jordan,  and  travelled 
by  slow  journeys  towards  Jerusalem,  preaching  the  Gospel  in 
every  village,  and  declaring  the  glad  tidings  of  salvation  to  all 
the  inhabitants  of  those  countries. 

While  he  was  thus  laboring  for  the  salvation  of  mankind,  one 
of  the  persons  who  accompanied  him,  asked  him,  "  Lord,  are 
there  few  that  be  saved  ?"  In  all  probability,  the  person  who 
proposed  this  question,  had  heard  the  Son  of  God  describe  the 
success  of  the  Gospel  by  the  parables  of  the  mustard-seed  and  the 
leaven ;  and  his  notions  of  the  kingdom  of  the  Messiah  being 
those  that  were  then  entertained  by  the  Jews  in  general,  he  meant 
a  temporal  salvation.  But  Jesus,  to  convince  him  that  he  never 
intended  to  erect  a  secular  kingdom,  answered  the  question  in  a 
spiritual  manner,  and  told  him,  that  a  small  number  only  of  the 
Jews  would  be  saved  ;  exhorting  them  to  embrace  the  offers  of 
mercy  before  it  was  too  late,  for  that  many,  after  the  period  of 
their  trial  was  concluded,  and  their  state  finally  and  irreversibly 
determined,  should  earnestly  desire  these  benevolent  offers,  but 
should  be  denied  their  request. 

"  Strive  to  enter  in  at  the  strait  gate  :  for  many,  I  say  unto 
you,  will  seek  to  enter  in,  and  shall  not  be  able.  When  once 
the  master  of  the  house  is  risen  up,  and  hath  shut  to  the  door 
and  ye  begin  to  stand  without,  and  to  knock  at  the  door,  saying, 
Lord,  Lord,  open  to  us  ;  and  he  shall  answer,  and  say  unto  you. 
I  know  ye  not,  whence  ye  are."  Luke,  xiii.  24,  25.  He  also 
repeated,  on  this  occasion,  what  he  had  before  delivered  in  his 
famous  sermon  on  the  mount ;  and  what  he  had  observed  to  the 
multitude  in  commendation  of  the  Centurion's  faith ;  "  Then 
shall  ye  begin  to  say,  We  have  eaten  and  drunken  in  thy  pre- 
sence, and  thou  hast  taught  in  our  streets.  But  he  shall  say,  I 
tell  you,  I  know  you  not,  whence  ye  are ;  depart  from  me,  all 
ye  workers  of  iniquity.  There  shall  be  weeping  and  gnashing 
of  teeth,  when  ye  shall  see  Abraham,  and  Isaac,  and  Jacob,  and 
all  the  prophets  in  the  kingdom  of  God,  and  you  yourselves 
thrust  out.  And  they  shall  come  from  the  east,  and  from  the 
west,  and  from  the  north,  and  from  the  south,  and  shall  sit  down 


262  LIFE    OF   JESUS    CHKjST. 

in  the  kingdom  of  God.  And  behold,  there  are  last  which  shall 
be  first,  and  there  are  first  which  shall  be  last."  Luke,  xiii. 
26,  &c. 

Immediately  after  Jesus  had  thus  preached  the  kingdom  of 
God  to  the  multitude,  certain  of  the  pharisees  came  to  him,  and 
told  him,  that  unless  he  departed  thence,  Herod  would  destroy 
him  :  but  this  concern  for  his  safety  was  altogether  feigned,  and 
the  real  design  no  other  than  to  intimidate  him,  hoping  by  that 
means  to  induce  him  to  leave  the  country,  and  retire  into  Judea, 
where  they  did  not  doubt  but  the  chief  priests  would  find  some 
method  of  putting  him  to  death  Perhaps  Herod  himself  was 
privy  to  this  message,  and  desired  that  Jesus  should  leave  his 
territories,  though  the  agonies  he  had  suffered  on  account  of 
John  the  Baptist,  hindered  him  from  making  use  of  force.  That 
this  was  really  the  case  seems  evident,  from  the  answer  our  bles- 
sed Saviour  made  to  the  pharisees.  "  Go  ye,"  said  he,  to  those 
hypocritical  Israelites,  "  and  tell  that  fox,  Behold,  I  cast  out 
devils,  and  I  do  cures  to-day  and  to-morrow,  and  the  third  day 
I  shall  be  perfected.  Nevertheless,  I  must  walk  to-day,  and  to- 
morrow, and  the  day  following  :  for  it  cannot  be  that  a  prophet 
perish  out  of  Jerusalem."  Luke.  xiii.  32,  33. 

Having  given  this  answer  to  the  pharisees,  he  reflected  on 
the  treatment  the  prophets  had  received  from  the  inhabitants  of 
Jerusalem  ;  pathetically  lamented  their  obstinacy,  and  the  terri- 
ble desolation  that  would  in  a  short  time  overtake  them.  "  Oh! 
Jerusalem,  Jerusalem,  which  killest  the  prophets,  and  stonest 
them  that  are  sent  unto  thee ;  how  often  would  I  have  gathered 
thy  children  together  as  a  hen  doth  gather  her  brood  under  her 
wings,  and  ye  would  not !  Behold,  your  house  is  left  unto  you 
desolate :  and  verily  I  say  unto  you,  ye  shall  not  see  me,  until 
the  time  come  when  ye  shall  say,  Blessed  is  he  that  cometh  in  the 
name  of  the  Lord."  Luke,  xiii.  34,  35. 


LIFE    OF   JESUS    CHRIST.  263 


CHAPTER  XXIII. 

The  blessed  Jesus  accepts  the  Pharisee's  invitation  a  third  time. — 
Delivers  divers  Parables,  representing  the  requisites  for  ad- 
mittance into  the  Kingdom  of  God. — The  care  of  the  Redeemer 
for  every  one  of  his  people. — The  reception  of  a  penitent 
Sinner ;  and  the  punishment  of  misusing  the  benefits  of  the. 
Gospel. 

OUR  Saviour  having  finished  this  awful  exclamation  anu 
prediction,  was  invited  by  one  of  the  pharisees  to  his  house. 
Though  he  knew  that  his  invitation  arose  not  from  a  generous 
motive,  yet,  as  he  never  shunned  any  opportunity  of  doing 
good  even  to  his  most  implacable  enemies,  he  accepted  it.  At 
his  entering  the  pharisee's  house,  they  placed  before  him  a  man 
that  had  a  dropsy,  doubtless  with  an  intention  to  accuse  him 
for  healing  on  the  sabbath-day  ;  being  persuaded  that  he  would 
work  a  miracle  in  favor  of  so  melancholy  an  object.  Jesus, 
who  knew  the  secret  thoughts  of  their  hearts,  asked  the  law- 
yers and  pharisees,  whether  it  was  "  lawful  to  heal  on  the 
sabbath-day  ?"  But  they  refusing  to  give  any  answer  to  the 
question,  Jesus  laid  his  hand  on  the  diseased  person,  and  im- 
mediately his  complexion  returned,  his  body  was  reduced  to 
its  ordinary  dimensions,  and  his  former  health  and  strength 
renewed  in  an  instant.  So  surprising  a  miracle  might  surely 
have  convinced  the  pharisees,  that  the  author  must  have  been 
endued  with  power  from  on  high ;  but,  instead  of  being  per- 
suaded that  he  was  a  person  sent  from  God,  and  labored  only  for 
the  benefit  of  the  children  of  men,  they  were  contriving  how 
they  might  turn  this  miracle  to  his  disadvantage.  Our  Lord 
however,  soon  disconcerted  their  projects,  by  proving,  that  ac- 
cording to  their  own  avowed  practice,  he  had  done  nothing  but 
what  was  truly  lawful.  "  Which  of  you,"  said  he,  "  shall  have 
an  ass  or  an  ox  fallen  into  a  pit,  and  will  not  straightway  pull 
him  out  on  the  sabbath-day  ?"  If  a  misfortune  happens  to  one  of 
your  beasts,  you  make  no  scruple  of  assisting  it  on  the  sabbath, 
though  the  action  may  be  attended  with  considerable  labor:  and 
surely  I  may  relieve  a  descendant  of  Abraham,  when  nothing 
more  is  requisite  than  touching  him  with  my  hand.  This  argu- 
ment was  conclusive  ;  and  so  plain,  that  the  grossest  stupidity 
must  feel  its  force,  and  the  most  virulent  malice  could  not  con- 
tradict it. 

As  the  entertainment  approached,  our  blessed  Saviour  had  an 
opportunity  of  observing  the  pride  of  the  pharisees,  and  re- 
marking what  an  anxiety  each  of  them  expressed  to  obtain  the 


264  LIFE    OF   JESUS    CHRIS    . 

most  honorable  place  at  the  table.  Nor  did  he  let  their  ridicu- 
lous behaviour  pass  without  a  proper  animadversion ;  in  which 
he  observed,  that  pride  generally  exposes  a  person  to  many 
affronts,  and  that  humility  is  the  surest  method  of  gaining  respect. 
"  When  thou  art  bidden,"  said  he,  "  of  any  man  to  a  wedding, 
sit  not  down  in  the  highest  room  ;  lest  a  more  honorable  man 
than  thou  be  bidden  of  him  ;  and  he  that  bade  thee  and  him  come 
and  say  unto  thee,  Give  this  man  place :  and  thou  begin  with 
shame  to  take  the  lowest  room.  But  when  thou  art  bidden,  go 
and  sit  down  in  the  lowest  room,  that  when  he  that  bade  thee 
cometh,  he  may  say  unto  thee,  Friend,  go  up  hither  :  then  shall 
thou  have  worship  in  the  presence  of  them  that  sit  at  meat  with 
thee.  For  whosoever  exalteth  himself  shall  be  abased ;  and  he 
that  humbleth  himself  shall  be  exalted."  Luke,  xiv.  8,  &c. 

Having  thus  addressed  the  guests  in  general,  he  turned  him  to 
the  master  of  the  house,  and  said  unto  him, "  When  thou  makest 
a  dinner  or  a  supper,  call  not  thy  friends,  nor  thy  brethren, 
neither  thy  kinsmen,  nor  thy  rich  neighbors :  lest  they  also  bid 
thee  again,  and  a  recompense  be  made  thee.  But  when  thou 
makest  a  feast,  call  the  poor,  the  maimed,  the  lame,  the  blind." 
Luke,  xiv.  12,  13.  Be  very  careful  not  to  limit  thy  hospitality 
to  the  rich,  but  let  the  poor  also  partake  of  thy  bounty,  "  And 
thou  shalt  be  blessed  ;  for  they  cannot  recompense  thee  :  for  thou 
shalt  be  iccompensed  at  the  resurrection  of  the  just."  Luke, 
xiv.  14. 

One  of  the  pharisees,  ravished  with  the  delighted  prospect  of 
the  happiness  good  men  enjoyed  in  the  heavenly  Canaan,  cried 
out,  "  Blessed  is  he  that  shall  eat  bread  in  the  kingdom  of  God." 
Blessed  is  he,  who,  being  admitted  into  the  happy  regions  of 
Paradise,  shall  enjoy  the  conversation  of  the  inhabitants  of  those 
heavenly  countries  ;  as  those  spiritual  repasts  must  regale  and 
invigorate  his  mind  beyond  expression.  In  answer  to  which, 
our  blessed  Saviour  delivered  the  parable  of  the  marriage  sup- 
per, representing,  by  the  invitation  of  the  guests,  the  doctrine  of 
the  Gospel,  and  the  success  those  beneficent  invitations  to  the 
great  feast  of  heaven  should  meet  with  among  the  Jews  ;  fore- 
telling, that  though  it  was  attended  with  every  inviting  circum- 
stance, they  would  disdainfully  reject  it,  and  prefer  the  pleasures 
of  a  temporal  existence  to  those  of  an  eternal  state  ;  while  the 
Gentiles,  with  the  greatest  cheerfulness,  would  embrace  the  be- 
neficent offer,  and  thereby  be  prepared  to  sit  down  with  Abraham, 
Isaac,  and  Jacob,  in  the  happy  mansions  of  the  kingdom  of  hea- 
ven. But  as  this  parable  was  afterwards  spoken  by  our  blessed 
Saviour  in  the  temple,  we  shall  defer  our  observations  on  it,  till 
we  come  to  the  history  where  it  was  again  delivered. 

When  Jesus  departed  the  pharisee's  house,  great  multitudes  (A 
people  thronged  to  him  to  hear  his  doctrine ;  but  mistook  his 


LIFE    OF   JESUS    CHRIST.  265 

true  intention  of  it,  expecting  he  was  going  to  establish  the 
Messiah's  throne  in  Jerusalem,  and  render  all  the  nations  of  the 
world  tributary  to  his  power.  The  benevolent  Jesus  therefore 
took  this  opportunity  to  undeceive  them  ;  and  to  declare,  in  the 
plainest  terms,  that  his  kingdom  was  not  of  this  world  ;  and, 
consequently,  that  those  who  expected,  by  following  him,  to  ob- 
tain temporal  advantages,  would  find  themselves  wretchedly 
mistaken  ;  as,  on  the  contrary,  his  disciples  must  expect  to  be 
persecuted  from  city  to  city,  and  hated  of  all  men  for  his  name's 
sake :  though  it  was  requisite  for  those  who  would  be  his  true 
followers,  to  prefer  his  service  to  the  riches,  grandeur,  and 
pleasure  of  the  world  ;  and  to  show,  by  their  conduct,  that  they 
had  much  less  respect  and  value  for  the  dearest  objects  of  their 
affections,  than  for  him.  "  If  any  man  come  to  me,  and  hate 
not  his  father,  and  mother,  and  wife,  arid  children,  and  brethren, 
and  sisters,  yea,  and  his  own  life  also,  he  cannot  be  my  disciple. 
And  whosoever  does  not  bear  his  cross,  and  come  after  me,  can- 
not be  my  disciple."  Luke,  xiv.  26,  27. 

And  in  order  to  induce  them  to  weigh  this  doctrine  atten- 
tively in  their  minds,  he  elucidated  it  with  two  apposite  cases, 
that  of  an  unthinking  builder,  and  that  of  a  rash  warrior.  The 
former  was  obliged  to  leave  his  struture  unfinished,  because  he 
had  foolishly  begun  the  building  before  he  had  computed  the 
cost ;  and  the  latter  reduced  to  the  dilemma  of  being  inglo- 
riously  defeated,  or  meanly  suing  for  peace,  previous  to  the 
battle,  having  rashly  declared  war,  before  he  had  considered 
the  strength  of  his  own  and  his  enemy's  army.  "  So  likewise, 
whosoever  he  be  of  you,"  added  the  blessed  Jesus,  "  that  for- 
saketh  not  all  that  he  hath,  he  cannot  be  my  disciple."  Luke. 
xiv.  33. 

The  publicans  and  sinners,  roused  by  the  alarming  doctrine 
of  our  Lord,  listened  to  it  attentively.  This  opportunity  was 
readily  embraced  by  the  great  Redeemer  of  mankind,  who  not 
only  condescended  to  preach  to  them  the  happy  tidings  of  eter- 
nal life,  but  even  accompanied  them  to  their  own  houses ;  that, 
if  possible,  the  seeds  of  the  Gospel  might  take  root  in  their 
hearts.  But  this  condescension  of  the  meek  and  humble  Jesus 
was  considered,  by  the  haughty  pharisees,  as  an  action  too  mean 
for  the  character  of  a  prophet.  They  murmured,  and  were 
highly  displeased  at  a  condescension,  which  ought  to  have  given 
them  the  greatest  joy.  But  Jesus  soon  showed  them  their  mis- 
take, by  repeating  to  them  the  parables  of  the  lost  sheep  and 
piece  of  money.  Intimating  thereby,  the  great  care  all  prophet!-; 
and  pastors  ought  to  take  of  those  committed  to  their  care,  and 
the  obligations  they  are  under  of  searching  diligently  for  every 
wandering  sinner,  whose  conversion  is  a  grateful  offering  to  the 


266  LIFE  OF  JESUS  CHRIST. 

Almighty.     "  There  is  joy  in  the  presence  of  the  angels  of  God, 
over  one  sinner  that  repenteth."     Luke,  xv.  10. 

To  illustrate  this  doctrine  still  farther,  and  show  to  the 
greatest  sinner,  the  willingness  of  God  to  receive  him  into  his 
grace  and  favor,  if  convinced  of  his  unworthy  and  lost  condi- 
tion in  himself,  and  imploring  forgiveness  through  the  merits  of 
Jesus  Christ,  and  the  renewal  of  his  heart  by  fche  efficacious 
influences  of  his  Spirit,  he  delivered  the  expressive  parable  of  the 
prodigal  son. 

A  certain  man  had  two  sons,  the  younger  of  whom,  not  con- 
tent to  live  in  his  father's  house,  safe  under  his  protection,  and 
happy  under  his  eye,  desired  his  father  to  give  him  the  portion 
of  goods  which  fell  to  his  share.  The  indulgent  father  did  not 
hesitate  to  grant  his  request ;  but  the  ungrateful  son  had  no 
sooner  obtained  what  he  asked  of  his  parent,  than  he  left  the 
presence  and  neighborhood  of  so  kind  a  father,  and  retired 
into  a  far  country,  where  he  had  an  opportunity  of  indulging, 
without  restraint,  his  wicked  inclinations  ;  and  there  he  wasted 
his  substance  in  riotous  living.  Having  thus  consumed  the  por- 
tion given  him  by  his  indulgent  parent,  he  began  to  feel  the 
miseries  of  want,  and,  to  add  to  his  misfortunes,  a  terrible  fam- 
ine arose  in  that  land  ;  so  that  he  soon  became  acquainted  with 
the  sharp  stings  of  hunger.  In  this  distressed  condition,  he 
joined  himself  to  a  citizen  of  that  country,  willing  to  try  every 
expedient,  rather  than  return  to  his  kind,  his  merciful  father, 
and  humbly  confess  his  faults.  His  master,  from  a  just  con- 
tempt of  his  former  prodigality,  employed  him  in  the  meanest 
and  most  contemptible  offices  ;  he  sent  him  into  his  field,  to 
feed  swine.  Behold  here,  ye  sons  of  extravagance,  a  change 
indeed !  Behold  this  thoughtless  prodigal,  reduced  at  once  from 
a  life  of  voluptuousness  and  gaiety,  a  life  of  pleasure  and  excess, 
to  a  life  of  the  most  abject  slavery,  a  life  of  penury  and  want ! 
Nay,  so  great  was  his  hunger,  so  prodigious  his  distress,  that  he 
would  even  have  been  contented,  in  this  miserable  state,  to  have 
satisfied  the  cravings  of  hunger,  with  the  husks  eaten  by  the  swine : 
but  no  man  relieved  him,  no  man  showed  the  least  compassion 
for  him  ;  so  that  the  very  swine  were  in  a  better  condition  than 
this  miserable  prodigal ! 

^  Thus  miserably  reduced,  he  was  brought  to  himself:  he  had 
hitherto  been  in  a  state  of  utter  forgetfulness ;  but  now  began  to 
reflect  on  his  happy  condition,  while  he  continued  with  his  fa- 
Iher,  before  he  had  deviated  from  the  paths  of  virtue,  and  to 
compare  it  with  his  present  deplorable  condition.  "  How  many 
hired  servants  of  my  father,"  said  he  to  himself,  "  have  bread 
enough,  and  to  spare,  and  I  perish  with  hunger !"  I  will  there- 
fore undeserving  as  1  am,  have  recourse  to  his  mercy  and  fa- 
vor. "  I  will  arise  and  go  to  my  father,"  for  such  lie  still  is, 


LIFE    OF   JESUS    CHRIST.  207 

and  I,  though  wretched  and  lost,  am  yet  his  son  ;  I  will  there- 
fore, say  unto  him,  "  Father,  I  have  sinned  against  heaven  and 
before  thee.  and  am  no  more  worthy  to  be  called  thy  son :"  thai 
happiness  is  too  great  for  me  to  expect  or  desire.  I  have,  by 
my  behaviour,  forfeited  all  the  right  I  once  had  in  so  endearing 
so  valuable  a  title  :  "  Make  me  as  one  of  thy  hired  servants." 
I  desire  nothing  more  than  that  thou  wouldst  mercifully  receive 
me  as  one  of  thy  hired  servants. 

Having  thus  taken  a  firm  resolution  of  throwing  himself  at  the 
feet  of  his  father,  and  imploring  forgiveness  for  his  past  offences, 
he  did  not  delay  to  put  it  immediately  into  execution ;  he  arose, 
and  with  the  utmost  expedition  came  to  his  father. 

A  scene  of  tenderness  and  affection,  amazingly  pathetic,  now 
presents  itself  to  our  view  !  His  kind,  his  affectionate  father 
saw  him  while  he  was  yet  afar  off;  his  bowels  yearned  towards 
him,  he  had  compassion  on  his  lost,  his  ruined  child :  paternal 
fondness  would  not  suffer  him  to  forbear  ;  he  ran  to  meet  him, 
he  fell  on  his  neck,  he  kissed  him.  Encouraged  by  this  kind 
reception,  the  son  fell  down  at  his  father's  feet  and  began  to 
make  confession  of  his  faults,  to  plead  his  own  unvvorthiness, 
to  request  his  father's  pardon.  "  Father,"  said  he,  "  I  have 
sinned  against  heaven,  and  in  thy  sight,  and  am  no  more  wor- 
thy to  be  called  thy  son."  He  was  not  suffered  to  proceed  any 
further;  the  love  of  his  parent  prevented  the  rest;  he  com- 
manded his  servants  to  bring  the  best  robe,  and  put  it  on  him  ; 
to  put  a  ring  on  his  hand,  and  shoes  on  his  feet ;  and  to  kill  the 
fatted  calf,  that  they  might  eat  and  be  merry.  "  For  this,  my 
son,"  said  he,  "  was  dead,  and  is  alive  again ;  he  was  lost,  and 
is  found." 

During  this  transaction,  the  elder  brother  was  in  the  field, 
properly  employed  in  his  father's  business ;  but  returning  from 
thence,  and  hearing  the  sound  of  mirth,  music,  and  dancing, 
he  called  one  of  the  servants,  and  asked  what  these  things 
meant  ?  The  servant  replied,  that  his  younger  brother  was  re- 
turned, and  that  his  father  had  killed  the  fatted  calf,  because 
he  had  received  him  safe  and  sound.  This  news  greatly  dis- 
pleased the  elder  son  ;  he  was  very  angry,  and  refused  io  go  in, 
upon  which  his  father  came  out  and  entreated  him  ;  but  he  re- 
plied, "  Lo !  these  many  years  do  I  serve  thee,  neither  trans- 
gressed I  at  any  time  thy  commandment,  and  yet  thou  never 
gavest  me  a  kid,  that  I  might  make  merry  with  my  friends : 
but  as  soon  as  this  thy  son  was  come,  which  hath  devoured  thy 
living  with  harlots,  thou  hast  killed  for  him  the  fatted  calf.'' 
Luke,  xv.  29,  &c. 

His  father,  with  the  most  amiable  condescending  tenderness 
replied,  "Son,  thou  art  ever  with  me,  and  all  that  1  have  is 
thine ;  it  was  meet  that  we  should  make  merry  and  be  glad : 


268  LIFE    OF   JESUS    CHRIST. 

for  this  thy  brother  was  dead,  and  is  alive  again  :  and  was  lost, 
and  is  found."  Though  he  hath  devoured  my  living  with  har- 
lots, yet  he  is  both  thy  brother  and  my  son ;  thou  shouldst  not, 
therefore,  be  angry,  because  he  has  repented,  and  is  returned,  af- 
ter we  thought  him  irrecoverably  lost. 

Thus  beautifully  did  our  Lord  represent  the  work  of  grace  on 
the  heart  of  man,  from  the  first  conviction  of  sin  to  the  absolute 
confession  of  it ;  showing  at  the  same  time,  there  can  be  no  true 
confession,  without  a  thorough  consciousness  of  guilt,  a  sense  of 
our  lost  state,  and  an  entire  reliance  on  the  mercy  of  God, 
through  Christ  our  Lord. 

There  are  three  expositions  given  of  this  instructive  represen- 
tation, each  of  which  seems  to  have  some  place  in  the  original 
design;  for  it  should  be  observed,  and  carefully  remembered, 
that  the  parables  and  doctrines  of  our  Saviour  are  by  no  means 
to  be  confined  absolutely  to  one  single  point  of  view,  since 
they  frequently  have  relation  to  different  objects,  and  conse- 
quently prove  the  riches  and  depth  of  the  manifold  wisdom  of 
Omnipotence. 

In  this  parable,  for  instance,  the  great  and  principal  doctrine 
intended  to  be  particularly  inculcated,  is,  that  sinners,  upon 
their  repentance,  are  gladly  received  into  favor  ;  or,  that  there 
is  joy  in  heaven  over  one  sinner  that  repenteth.  There  are, 
however,  two  other  expositions  of  this  parable :  the  first  is, 
that  of  the  greatest  part  of  the  ancients,  who  expound  it  of 
Adam.  He  was  made  in  the  image  of  God,  and  endowed  with 
many  excellent  gifts,  which  he  might  have  used  happily, 
had  he  been  content  to  stay  in  his  father's  house  ;  but,  like  this 
younger  brother,  who  foolishly  desired  his  portion  of  goods  to 
himself,  that  he  might  be  his  own  master,  and  under  no  con- 
finement or  restriction ;  he  was  unwilling  to  remain  under  the 
obedience  of  the  divine  precept ;  he  was  desirous  of  having  a 
free  use  of  things  in  Paradise,  and  by  the  devil's  instigation 
affected  a  wretched  independency,  wrhich  caused  him  to  break 
the  divine  command,  and  eat  of  the  forbidden  tree,  to  obtain 
the  knowledge  of  good  and  evil.  Thus  he  lost  for  himself, 
and  his  posterity,  the  substance  put  at  first  into  his  possession ; 
but  his  heavenly  Father,  on  his  and  his  posterity's  return,  hath 
provided  such  grace  and  compassion  for  them,  that  they  may  be 
reinstated  in  their  former  place  and  favor.  And  the  same  grace 
not  being  granted  to  the  higher  order  of  intellectual  beings,  the 
fallen  spirits,  is  the  cause  of  their  murmuring  against  God  and 
men,  represented  by  the  answer  of  the  elder  brother  in  this 
parable. 

Others,  secondly,  with  a  much  greater  show  of  probability, 
expound  this  parable  of  the  two  people,  the  Jews  and  gentiles, 
and  who  have  both  one  Father,  even  God.  And  while  they 


LIFE    OF   JESUS    CHRIST.  269 

both  continued  in  their  Father's  house,  the  true  church,  they 
wanted  for  nothing ;  there  was  plenty  of  food  for  the  soul, 
there  was  substance  enough  for  them  both.  But  the  latter, 
represented  by  the  younger  brother,  possessed  of  his  share  of 
knowledge,  went  into  a  strange  country,  left  God,  and  spent  his 
substance,  the  evidence  and  knowledge  of  the  Almighty,  fell 
into  idolatry,  and  wasted  all  he  had  in  riotous  living ;  all  his 
knowledge  of  God,  in  the  loose  and  absurd  ceremonies  of  idola- 
try. Then  behold  a  mighty  famine  arose  in  that  land  ;  the  wor- 
ship of  the  true  God  was  banished  the  country.  In  this  dreadful 
dearth  and  hunger,  he  joined  himself  to  the  devil,  and  worked 
all  "  Uncleanness  with  greediness."  But  finding  nothing  to 
satisfy  his  spiritual  hunger,  this  prodigal,  long  estranged  from 
his  father,  reflecting  on  his  spiritual  famine,  and  his  own  severe 
wants,  humbly  confessed  his  faults,  returned  to  his  offended  Fa- 
ther, was  readmitted  into  favor,  and  blessed  with  the  privileges 
of  the  Gospel.  But  the  elder  brother,  the  Jewish  church,  daily 
employed  in  the  field  of  legal  ceremonies,  and  who  had  long 
groaned  under  the  yoke  of  the  law,  seeing  the  gentiles  received 
into  the  covenant  of  the  Gospel,  obtain  the  remission  of  sins,  and 
the  hopes  of  everlasting  life,  murmured  against  the  benevolent 
acts  of  the  Almighty.  God,  however,  out  of  his  great  compas- 
sion, pleaded  pathetically  the  cause  with  the  elder  brother,  offer 
ed  him  all  things,  upon  supposition  of  his  continuing  in  his  obe- 
dience, and  declared  that  he  had  delivered  the  nations  from  the 
heavy  yoke  of  the  ceremonial  law. 

Thus  the  parable  has  a  very  clear  and  elegant  exposition :  the 
murmuring  of  the  elder  brother  is  explained  to  us  without  the 
least  difficulty ;  and  as  the  offence  of  receiving  the  gentiles  to 
pardon  and  peace  through  Jesus  Christ,  was  so  great  a  stumbling 
block  to  the  Jews,  it  is  natural  to  imagine  that  our  Saviour  in- 
tended to  obviate  and  remove  it  by  this  excellent  parable. 

It  is  however  evident,  both  from  the  context  and  the  occasion 
of  delivering  it,  that  the  third  interpretation  is  the  first  in  design 
and  importance.  The  publicans  and  sinners  drew  near  to  hear 
Jesus.  This  gave  occasion  to  a  murmuring  among  the  phari- 
sees  ;  and  upon  their  murmuring,  our  Saviour  delivered  this  and 
two  other  parables,  to  show,  that  if  they  would  resemble  God. 
and  the  celestial  host,  they  should,  instead  of  murmuring,  rejoice 
at  seeing  sinners  willing  to  embrace  the  doctrines  of  the  Gospel ; 
because  there  is  joy  in  the  presence  of  God  and  his  angels  over 
one  sinner  that  repenteth,  more  than  over  ninety-and-nine  just 
persons  that  "  need  no  repentance."  * 

The  obstinacy  and  malicious  temper  of  the  pharisees,  who 
opposed  every  good  doctrine,  made  a  deep  impression  on  the 
spirit  of  the  blessed  Jesus  ;  he  did  not  therefore  content  himself 
barely  with  justifying  his  receiving  sinners,  in  order  to  theii 


i>70  LIFE    OF   JESUS    CHRIST. 

being  justified  and  saved  through  him,  but  in  presence  of  the 
scribes  and  pharisees,  turned  himself  to  his  disciples  and  delivered 
the  parable  of  the  artful  steward,  as  an  instance  of  the  improve- 
ments made  by  the  children  of  this  world,  in  embracing  every 
opportunity  and  advantage  for  im  proving  their  interests.  "  There 
was,"  said'  he,  "  a  certain  rich  man,  which  had  a  steward,  and 
the  same  was  accused  unto  him,  that  he  had  wasted  his  goods. 
And  he  called  him,  and  said  unto  him,  How  is  it  that  I  hear  this 
of  thee  ?  Give  an  account  of  thy  stewardship :  for  thou  mayest 
be  no  longer  steward."  Luke,  xvi.  1,  2. 

This  reprimand  of  his  lord,  and  the  inward  conviction  of  his 
own  conscience  that  the  accusation  was  just,  induced  him  to  re- 
flect on  his  own  ill  management  of  his  lord's  affairs,  and  in  what 
manner  he  should  support  himself  when  he  should  be  discharged 
from  his  service.  "  What  shall  I  do  ?"  said  he,  "  for  my  lord 
taketh  away  from  me  the  stewardship ;  I  cannot  dig,  to  beg  I 
am  ashamed."  Luke,  xvi.  3. 

In  this  manner  he  deliberated  with  himself,  and  at  last  resolved 
on  the  following  expedient,  in  order  to  make  himself  friends,  who 
would  succour  him  in  his  distress  :  "  I  am  resolved  what  to  do, 
that  when  I  am  put  out  of  the  stewardship,  they  may  receive  me 
into  their  houses  ;  so  lie  called  every  one  of  his  lord's  debtors 
unto  him,  and  said  unto  the  first,  How  much  owest  thou  unto  my 
lord  ?  and  he  said,  An  hundred  measures  of  oil.  And  he  said 
unto  him,  Take  thy  bill,  and  sit  down  quickly,  and  write  fifty. 
Then  said  he  to  another,  And  how  much  owest  thou  ?  And  he 
said,  An  hundred  measures  of  wheat.  And  he  said  unto  him, 
take  thy  bill,  and  write  fourscore."  Luke,  xvi.  4,  &c. 

To  illustrate  this  parable,  we  beg  leave  to  observe,  that  the 
riches  and  trade  of  the  Jews  originally  consisted  principally  in 
the  products  of  the  earth  :  they  were,  if  we  may  be  allowed  the 
expression,  a  nation  of  farmers  and  shepherds :  so  that  their 
wealth  chiefly  arose  from  the  produce  of  their  flocks  and  herds, 
and  the  fruits  of  the  earth  ;  their  corn,  their  wine,  and  their  oil. 

Thus  the  steward,  to  secure  the  friendship  of  his  lord's  ten- 
ants, bound  them  to  him  under  a  lasting  obligation;  and  his 
master,  when  he  heard  of  the  proceedings  of  the  steward,  com- 
mended him,  not  because  he  had  acted  honestly,  but  because  he 
had  acted  wisely ;  he  commended  the  art  and  address  he  had 
shown,  in  procuring  a  future  subsistence ;  he  commended  the 
prudence  and  ingenuity  he  had  used  with  regard  to  his  own 
private  interest,  and  to  deliver  him  from  future  poverty  and 
distress.  "  For  the  children  of  this  world,"  added  the  blessed 
Jesus,  "are  in  their  generation  wiser  than  the  children  of  light." 
They  are  more  prudent  and  careful,  more  anxious  and  circum- 
spect to  secure  their  possessions  in  this  world,  than  the  children 
of  light  are  to  secure  in  the  next  an  eternal  inheritance.  "  And 


LIFE    OF   JESUS    CHRIST.  271 

1  say  unto  you,  make  to  yourselves  friends  of  the  mammon  of 
unrighteousness ;  that  when  ye  fail,  they  ma)  receive  you  into 
everlasting  habitations."  Luke,  xvi.  9. 

This  advice  of  our  Saviour  is  worthy  our  most  serious  atten- 
tion ;  the  best  use  we  can  make  of  our  riches  being  to  employ 
them  in  promoting  the  salvation  of  others.  For  if  we  use  our 
abilities  and  interest  in  turning  sinners  from  the  evil  of  their 
ways  ;  if  we  spend  our  wealth  in  this  excellent  service,  we  shall 
conciliate  the  good-will  of  all  the  heavenly  beings,  who  will 
greatly  rejoice  at  the  conversion  of  sinners,  and  with  open  arms 
receive  us  into  the  mansions  of  felicity 

But  this  is  not  the  whole  application  our  Saviour  made  of  this 
parable.  He  added,  that  if  we  made  use  of  our  riches  in  the 
manner  he  recommended,  we  should  be  received  into  those  ever- 
lasting habitations,  where  all  the  friends  of  virtue  and  religion 
reside  ;  because,  by  our  fidelity  in  managing  the  small  trust  of 
temporal  advantages  committed  to  our  care,  we  show  ourselves 
worthy  and  capable  of  a  much  greater  trust  in  heavenly  employ- 
ments. But  if,  on  the  contrary,  we  do  not  apply  our  riches  to 
the  glory  of  God,  and  the  good  of  mankind,  we  shall  be  for  ever 
banished  from  the  abode  of  the  blessed  ;  because,  in  behaving 
unfaithfully  in  the  small  trust  committed  to  us  here,  we  render 
ourselves  both  unworthy  and  incapable  of  a  share  in  this  ever- 
lasting inheritance.  "  He  that  is  faithful  in  that  which  is  least, 
is  faithful  also  in  much :  and  he  that  is  unjust  in  the  least, 
is  unjust  also  in  much.  If,  therefore,  ye  have  not  been  faithful 
in  the  unrighteous  mammon,  who  will  commit  to  your  trust  the 
true  riches  ?  And  if  ye  have  not  been  faithful  in  that  which  is 
another  man's,  who  shall  give  you  that  which  is  your  own?" 
Luke,  xvi.  10,  &c. 

And,  if,  while  ye  are  God's  stewards  and  servants,  ye  desert 
your  trust  and  become  slaves  to  the  desire  of  riches,  you  can 
expect  no  other  than  to  be  called  to  a  strict  account  of  your 
stewardship ;  covetousness  being  as  absolutely  inconsistent  with 
a  true  concern  for  the  cause  of  Christ,  as  it  is  for  a  man  to  un- 
dertake at  one  and  the  same  time  to  serve  two  masters  of  con- 
trary dispositions,  and  opposite  interests.  "  No  servant  can 
serve  two  masters  ;  for  either  he  will  hate  the  one,  and  love  the 
other  ;  or  else  he  will  hold  to  the  one,  and  despise  the  other.  Ye 
cannot  serve  God  and  mammon."  Luke,  xvi.  13. 

The  hypocritical  pharisees  treated  this  observation  with  de- 
rision ;  to  which  our  Lord  replied,  "  Ye  are  they  which  justify 
yourselves  before  men ;  but  God  knoweth  your  hearts  ;  for  that 
which  is  highly  esteemed  among  men  is  abomination  in  the  sight 
of  God."  Luke,  xvi.  15. 

Such  is  the  parable,  and  such  is  our  Lord's  application  of  it, 
from  whence  the  main  intention  and  design  of  it  is  very  evident 


LIFE    OF    JESUS 'CHRIST. 

It  was  intended  to  incite  us  to  a  zealous  concern  for  our  future 
and  eternal  state,  by  making  a  due  use  of  the  means  of  grace, 
and  working  out  our  own  salvation  with  fear  and  trembling,  yet 
remembering,  that  it  is  God  who  worketh  in  us  both  to  will  and 
to  do  of  his  own  good  pleasure.  And  if  we  thus  employ  our 
spiritual  talents,  we  shall  joyfully  stand  at  the  right  hand  of  the 
great  Judge  of  all  the  earth,  and  receive  from  him  a  public  tes- 
timony of  our  faith  and  love.  "  Come  ye  blessed  of  my  Father, 
inherit  the  kingdom  prepared  for  you,  from  the  beginning  of  the 
world ;  for  I  was  an  hungered  and  ye  gave  me  meat,  I  was 
thirsty  and  ye  gave  me  drink :  I  was  a  stranger,  and  ye  took 
me  in :  naked  and  ye  clothed  me  :  I  was  sick,  and  ye  visited  me: 
I  was  in  prison,  and  ye  came  unto  me." 


CHAPTER  XXIV. 

Jesus  rebukes  the  insolent  derision  of  the  Pharisees. — Describes 
by  a  parable,  the  nature  of  future  rewards  and  punishments, 
and  enforces  the  doctrine  of  mutual  forbearance. 

THE  doctrines  lately  delivered  by  our  Lord,  being  so  repug- 
nant to  the  avaricious  principles  of  the  pharisees,  they  attended 
to  the  doctrine  of  our  Saviour,  with  regard  to  the  true  use  of 
riches,  and  the  impossibility  of  men  serving  God  and  mammon ; 
but  at  the  same  time  they  derided  him  as  a  visionary  speculatist, 
who  despised  the  pleasures  of  this  world,  for  no  other  reason  than 
because  he  was  not  able  to  procure  them.  It  is,  therefore,  no 
wonder,  that  men,  who  had  shown  such  a  complication  of  the 
very  worst  dispositions,  should  receive  a  sharp  rebuke  from  the 
meek  and  humble  Jesus ;  accordingly,  he  told  them  that  they 
made,  indeed,  specious  pretences  to  extraordinary  sanctity,  by 
outwardly  shunning  the  company  of  sinners,  while  in  private 
they  made  no  scruple  of  having  society  with  them,  or  even  of 
•oining  with  them  in  their  wickedness.  "  Ye  are  they  which 
justify  yourselves  before  men,  but  God  knoweth  your  hearts." 
Ye  may,  indeed,  cover  the  foulness  of  your  crimes  with  the 
paint  3d  cloak  of  hypocrisy,  and  in  this  disguise  deceive  those 
who  look  no  further  than  the  outside,  but  ye  cannot  screen  your 
wickedness  from  the  penetrating  eye  of  Omnipotence,  to  whom 
all  things  are  naked  and  exposed,  and  who  judges  of  things,  not 
by  their  appearances,  but  according  to  truth  ;  it  is,  therefore,  no 
wonder  that  he  often  abhors  both  persons  and  things  that  are  held 


LIFE    OF   JESUS    CHRIST.  275 

by  men  in  the  highest  estimation  :  "  for  that  which  is  highly  es- 
teemed among  men  is  abomination  in  the  sight  of  God." 

This  affected  sanctity,  while  the  mind  is  unrenewed,  is  an  abo- 
mination to  the  God  of  purity  and  truth.  Jesus  Christ  detested 
hypocrisy,  and  frequented  the  company  of  publicans  and  sinners, 
to  bring  about  their  conversion  ;  the  Mosaic  dispensation,  which 
made  a  difference  between  men,  ceasing  when  John  the  Baptist 
first  preached  the  doctrine  of  repentance  ;  and  the  gospel  dispens- 
ation which  admits  all  repenting  sinners,  without  distinction,  then 
commenced.  "  The  law  and  the  prophets  were  until  John : 
since  that  time  the  kingdom  of  God  is  preached,  and  every  man 
presseth  into  it."  Luke,  xvi.  16. 

Think  not  I  mean  to  destroy,  but  to  fulfil,  the  law,  which  is  of 
essential  obligation ;  for  till  the  law  is  abrogated,  the  least  of  its 
precepts  cannot  be  neglected.  "  It  is  easier  for  heaven  and  earth 
to  pass,  than  one  tittle  of  the  law  to  fail."  Luke,  xvi.  17. 

After  treating  of  these  particulars,  he  proceeded  to  consider 
the  love  of  pleasure,  so  highly  valued  by  the  pharisees,  whose 
lust  discovered  itself  by  their  frequent  divorces,  a  practice  which 
our  blessed  Saviour  justly  condemned :  "  Whosoever  putteth 
away  his  wife,  and  marrieth  another,  committeth  adultery  :  and 
whosoever  marrieth  her  that  is  put  away  from  her  husband,  com- 
mitteth adultery."  Luke,  xvi.  18. 

These  reasons  were  clear  and  unanswerable  ;  but  the  phari- 
sees, stupified  and  intoxicated  with  sensual  pleasures,  were  deaf 
to  every  argument,  how  powerful  soever,  provided  it  was  levelled 
against  their  lusts.  In  order  to  illustrate  this  truth,  confirm  his 
assertion,  and  rouse  these  hypocritical  rulers  from  their  leth- 
argy, he  spoke  the  awakening  parable  of  the  rich  man  and  the 
beggar. 

"  There  was  a  certain  rich  man,  which  was  clothed  in  purple 
and  fine  linen,  and  fared  sumptuously  every  day.  And  there 
was  a  certain  beggar,  named  Lazarus,  which  was  laid  at  his  gate, 
full  of  sores,  and  desiring  to  be  fed  with  the  crumbs  that  fell  from 
the  rich  man's  table ;  moreover,"  so  great  was  his  misery,  so 
exquisite  his  distress,  "  the  dogs  came  and  licked  his  sores." 
Thus  wretched  in  life,  the  Almighty,  at  last,  released  him  :  "  the 
beggar  died,  and  was  carried  by  the  angels  into  Abraham's 
bosom."  Nor  could  the  rich  man's  wealth  rescue  him  from  the 
same  fate  :  "  the  rich  man  also  died,  and  was  buried.''  But 
behold  now  the  great,  and  awful  change  !  "  In  hell,  he  lifted  up 
his  eyes,  being  in  torments,  and  seeing  Abraham  afar  off',  and" 
the  late  despised  and  afflicted  "  Lazarus  in  his  bosom."  In  this 
agony  of  pain  and  distress,  he  cried  to  Abraham,  his  earthly 
father,  begging  that  he  would  take  pity  on  him,  and  send  Laza- 
rus to  give  him  even  the  least  degree  of  relief,  that  of  dipping  the 
tip  of  his  finger  in  water  to  cool  his  tongue,  for  his  torment  was 


276  LIFE    OF    JESUS    CHRIST. 

intolerable.  "  Father  Abraham,  have  mercy  on  me,  and  send 
Lazarus  that  he  may  dip  the  tip  of  his  finger  in  water,  and  cool 
rny  tongue  ;  for  I  am  tormented  in  this  flame.  But  Abraham 
said,  Son,  remember  that  thou  in  thy  life-time  receivedst  thy 
good  things,  and  likewise  Lazarus  evil  things :  but  now  he  is 
comforted,  and  thou  art  tormented.  And  besides  all  this,  be- 
tween us  and  you  there  is  a  great  gulf  fixed  ;  so  that  they  which 
would  pass  from  hence  to  you,  cannot :  neither  can  they  pass  to 
us  that  would  come  from  thence."  Luke,  xvi.  24,  &c. 

The  miserable  wretch,  finding  it  impossible  to  procure  any 
relief  for  himself,  was  desirous  of  preserving  his  thoughtless  re- 
lations from  the  like  distress.  "  Then  he  said,  I  pray  thee, 
therefore,  father,  that  thou  wouldst  send  him  to  my  father's 
house  :  for  I  have  five  brethren  ;  that  he  may  testify  unto  them, 
lest  they  also  come  into  this  place  of  torment."  Luke,  xvi.  27, 
28.  This  also  was  a  petition  that  could  not  be  granted.  It  is 
too  late  to  hope  for  relief,  when  the  soul  is  cast  into  the  bottom- 
less pit.  They  may  learn,  said  Abraham,  the  certainty  of  the 
immortality  of  the  soul,  from  the  books  of  Moses  and  the  pro- 
phets, if  they  will  give  themselves  the  trouble  to  peruse  them 
attentively.  To  which  the  miserable  object  replied,  that  the 
books  of  Moses  and  the  prophets  had  been  ineffectual  to  him, 
and  he  feared  would  be  so  to  his  brethren.  But  if  one  actually 
arose  from  the  dead,  and  appeared  to  them,  they  would  certainly 
repent,  and  embrace  those  offers  of  salvation  they  had  before 
slighted.  "  Nay,  father  Abraham  ;  but  if  one  went  unto  them 
from  tiie  dead,  they  will  repent."  But  Abraham  told  him,  that 
in  this  he  was  greai  ly  mistaken,  for  that  if  they  refused  to  believe 
the  evidence  of  a  fi lure  state,  contained  in  the  writings  of  Moses 
and  the  prophets,  the  testimony  of  a  messenger  from  the  dead 
would  not  be  sufficient  to  convince  them.  "  If  they  hear  not 
Moses  and  the  prophets,  neither  will  they  be  persuaded  though 
one  rose  from  the  dead." 

This  truth,  asserted  by  Abraham,  has  been  abundantly  proved 
by  undeniable  facts ;  from  whence  it  has  appeared,  that  those  who 
will  not  be  convinced  by  a  standing  revelation,  will  not  be  con- 
vinced though  one  rose  from  the  dead.  These  very  Jews,  to 
whom  our  Saviour  spoke,  were  remarkable  instances  of  this  truth ; 
they  were  fully  assured,  that  another  Lazarus  was,  by  the  power 
of  Christ,  raised  from  the  dead,  after  he  had  lain  several  days  in 
the  tomb:  a  fact  which  they  were  so  far  from  being  able  to  dis- 
prove, that  they  attempted  to  kill  Lazarus;  as  if, by  this  wicked  ac- 
tion, thev  could  have  destroyed  his  evidence.  Nay,  they  still  had 
a  more  lively  proof,  in  the  resurrection  of  Jesus  himself,  which 
they  were  so  far  from  being  able  to  deny,  that  they  bribed  the  sol- 
diers to  spread  that  senseless  tale,  that  this  disciples  came  by  night 
and  stole  him  away.  So  true  were  Abraham's  words,  that  they 


LIFE    OF    JESUS    CHRIST.  277 

who  believe  not  Moses  and  the  prophets,  which  testify  of  Cnrist 
and  his  eternal  redemption,  would  not  be  persuaded,  though 
one  rose  from  the  dead. 

There  is  not  a  more  awakening  and  alarming  example  than 
this  parable  through  the  whole  Gospel :  it  is  drawn  in  such 
lively  colors,  that  many,  in  all  ages  of  the  church,  have  con- 
sidered it  not  as  a  parable,  but  as  a  real  history  ;  but  however 
this  be,  the  important  truths  delivered  in  it  are  equally  clear,  and 
equally  certain.  They  are  designed  tq  describe  the  difference 
between  this  state  and  a  future,  between  the  children  of  this 
world  and  the  children  of  light,  the  former  having  had  their  por- 
tion of  happiness  here ;  but  the  latter  being  reserved  to  a  glorious 
one  hereafter. 

Having  thus  reprimanded  the  pharisees,  he  took  occasion  to 
speak  of  affronts  and  offences,  described  their  evil  nature,  and 
their  dreadful  punishment.  "  It  is  impossible,"  said  he,  "  but 
that  offences  will  come :  but  wo  unto  him  through  whom  they 
come.  It  were  better  for  him  that  a  mill-stone  were  hanged 
about  his  neck,  and  he  cast  into  the  sea,  than  that  he  should 
offend  one  of  these  little  ones."  Luke,  xvii.  1,  2.  That  is,  the 
children  of  God,  the  followers  of  the  Lamb,  must  meet  with  dis- 
grace, reviling,  and  persecution  here ;  but  wo  unto  those  who 
revile  and  persecute  them  ;  they  had  better  undergo  the  worst 
of  temporary  judgments  than  the  awful  one  that  shall  ensue. 

He  spake  also  against  a  quarrelsome  temper  in  his  servants, 
especially  in  the  ministers  and  teachers  of  religion,  prescribed 
a  seasonable  and  prudent  reprehension  of  the  fault,  accom- 
panied with  forgiveness  on  the  part  of  the  person  injured,  as 
the  best  means  of  disarming  the  temptation  that  may  arise 
from  thence.  "  Take  heed  to  yourselves ;  if  thy  brother  tres- 
pass against  thee,  rebuke  him :  and  if  he  repent,  forgive  him. 
And  if  he  trespass  against  thee  seven  times  in  a  day,  and 
seven  times  in  a  day  turn  again  to  thee,  saying,  I  repent ;  thou 
shall  forgive  him."  Luke,  xvii.  3,  4. 

It  should  be  observed,  that  this  discourse  on  forgiveness, 
uttered  at  a  time  when  the  pharisees  had  just  affronted  him,  by 
calling  him  a  false  teacher,  sufficiently  proves  how  truly  he  for- 
gave them  all  the  personal  injuries  they  had  committed  against 
him  :  and  should  be  a  powerful  recommendation  of  that  amiable 
virtue,  the  forgiveness  of  injuries. 

But  however  beautiful  these  discourses  of  our  Saviour  appear, 
when  examined  with  attention,  they  seem  to  have  staggered  the 
farm  of  his  disciples  and  followers ;  perhaps  they  still  imagined 
that  he  would  shortly  erect  a  temporal  kingdom,  and  distribute 
among  them  the  rewards  they  expected  for  their  services.  If  so, 
they  might  well  desire  their  master  "  to  increase  their  faith :" 
as  discourses  like  these  had  a  very  different  tendency  from  wnat 


079  LIFE    OF    JESUS    CHRIST. 


miirht  naturally  be  expected  from  one  who  was  going  to  establish 
the  throne  of  David,  and  extend  his  sceptre  over  ai)  the  king- 
doms of  the  earth  ;  but  however  this  be,  our  Saviour  told  them 
that  if  they  had  the  smallest  degree  of  true  faith,  it  would 
be  sufficient  for  overcoming  all  temptations,  even  those  which 
seem  as  difficult  to  be  conquered  as  the  plucking  up  trees,  and 
planting  them  in  the  ocean.  "  If  ye  have  faith  as  a  grain  of 
mustard-seed,  ye  might  say  unto  this  sycamore-tree,  Be  thou 
plucked  up  by  the  roots,  and  be  thou  planted  in  the  sea,  and  it 
should  obey  you."  Luke,  xvii.  6. 


CHAPTER  XXV. 

Our  Lord  is  applied  to  in  behalf  of  poor  Lazarus. — Cures  ten 
persons  of  the  leprosy  in  Samaria,  and  restores  Lazarus  to 
life. 

SOON  after  our  blessed  Saviour  had  finished  these  discourses, 
one  of  his  friends,  named  Lazarus,  fell  sick  at  Bethany,  a  village 
about  two  miles  from  the  countries  beyond  Jordan,  where  Jesus 
was  now  preaching  the  Gospel.  The  sisters  of  Lazarus  finding 
his  sickness  was  of  a  dangerous  kind,  thought  proper  to  send  an 
account  of  it  to  Jesus  ;  being  firmly  persuaded  that  he  who  had 
cured  so  many  strangers  would  readily  come  and  give  health 
to  one  whom  he  loved  in  so  tender  a  manner.  "  Lord,"  said 
they,  "  behold  he  whom  thou  lovest  is  sick :"  they  did  not  add, 
Come  down  and  heal  him,  make  haste  and  save  him  from 
the  grave :  it  was  sufficient  for  them  to  relate  their  necessities 
to  the  Lord,  who  was  both  able  and  willing  to  help  them  from 
their  distress. 

"  When  Jesus  heard  that,  he  said,  This  sickness  is  not  unto 
death."  This  declaration  of  the  benevolent  Jesus  being  car- 
ried to  the  sisters  of  Lazarus,  must  strangely  surprise  them, 
and  exercise  both  their's  and  his  disciples'  faith  ;  since  it  is 
probable,  that  before  the  messenger  arrived  at  Bethany,  Laza- 
rus had  expired.  Soon  after,  Jesus  positively  assured  his  dis- 
ciples that  "  Lazarus  was  dead." 

The  Evangelist,  in  the  beginning  of  this  account,  tells  us, 
that  Jesus  loved  Martha,  and  her  sister,  and  Lazarus  ;  and  after 
that  he  had  received  the  message,  he  abode  two  days  in  the 
same  place  where  he  was.  His  design  in  this  might  be  to  mti- 
maie  that  his  lingering  so  long  after  the  message  came,  did  not 
proceed  from  a  want  of  concern  for  his  friends,  but  happened 


LIFE    OF   JESUS   CHRIST.  279 

according  to  the  counsels  of  his  own  wisdom.  For  the  length 
of  time  which  Lazarus  lay  in  the  grave  put  his  death  beyond  all 
possibility  of  doubt,  removed  every  suspicion  of  fraud,  and  con- 
sequently afforded  Jesus  a  fit  opportunity  of  displaying  the  love 
he  bore  to  Lazarus,  as  well  as  his  own  divine  power,  in  his  un- 
doubted resurrection  from  the  dead.  His  sisters,  indeed,  were 
by  this  means  kept  awhile  in  painful  anxiety,  on  account  of 
their  brother's  life,  and  at  last  pierced  by  the  sorrows  of  seeing 
him  die  ;  yet  they  must  surely  think  themselves  abundantly  re- 
compensed by  the  evidence,  according  to  the  Gospel,  from  this 
astonishing  miracle,  as  well  as  by  the  inexpressible  surprise 
or  joy  they  felt,  when  they  again  received  their  brother  from  the 
dead. 

Two  days  being  thus  expired,  Jesus  said  to  his  disciples. 
"  Let  us  go  into  Judea  again."  John,  xi.  7.  His  disciples 
were  astonished  at  this  proposal,  and  the  recollection  of  his 
late  danger,  in  that  country,  alarmed  them:  "Master,"  said 
they,  "  the  Jews  of  late  sought  to  stone  thee :  and  goest  thou 
thither  again  ?"  Wilt  thou  hazard  thy  life  among  those  who 
desired  nothing  more  than  to  find  an  opportunity  of  killing 
thee  ?  "  Jesus  answered,  Are  there  not  twelve  hours  in  the  day  ? 
If  any  man  walk  in  the  day,  he  stumbleth  not,  because  he  seeth 
the  light  of  this  world :  But  if  a  man  walk  in  the  night,  he  stum- 
bleth, because  there  is  no  light  in  him."  John,  xi.  9,  10. 

By  this  he  intended  to  inform  his  disciples  that  those  who 
lived  by  faith,  and  acted  under  the  infallible  influence  of  the 
divine  Spirit,  could  not  stumble ;  whereas,  those  who  followed 
the  directions  of  unenlightened  nature,  were  liable  to  perpetual 
error. 

Jesus  having  removed  their  groundless  apprehensions,  and 
strengthened  their  faith,  that  he  might  clearly  explain  to  them 
the  cause  of  his  going  to  Judea  again,  told  them,  "  our  friend 
Lazarus  sleepeth;  but  I  go,  that  I  may  awake  him  out  of  sleep." 
The  disciples  understanding  his  discourse  in  a  literal  sense,  re- 
plied, "  Lord,  if  he  sleep,  he  shall  do  well :"  his  distemper  is 
abated,  and  he,  in  all  probability,  is  recovering.  It  would  be, 
therefore,  highly  unreasonable  in  us,  to  take  two  days'  journey, 
only  to  awake  him  out  of  his  sleep.  Thus  they  discovered 
their  fears,  and  hinted  to  their  Master,  that  it  would  be  far  safer 
to  continue  where  they  were,  than  to  take  a  hazardous  journey 
into  Judea. 

They  were,  however,  mistaken ;  for  the  Evangelist  informs 
us,  that  he  "  spake  of  his  death,  but  they  thought  he  had  spo- 
ken of  taking  rest  in  sleep."  Jesus,  therefore,  to  remove  any 
doubt,  said  plainly  to  them,  "  Lazarus  is  dead.  And  I  am  glad 
for  your  sakes,  that  I  was  not  there,  (to  the  intent  ye  may  be- 
lieve.") I  am  glad  for  your  sakes,  that  I  was  not  in  Judea 


280  LIFE    OF    JESUS    CHRIST. 

before  he  died  ;  for  had  I  been  there  and  restored  him  to  his 
health,  your  faith  in  me,  as  the  Messiah,  must  have  wanted  the 
great  confirmation  it  shall  now  receive,  bv  your  beholding  me 
raise  him  from  the  dead. 

Havin"-  thus  given  his  disciples  a  proof  of  his  divine  know- 
ledge, and  of  the  designs  of  Providence  in  the  death  of  Laza- 
rus^  our  blessed  Saviour  added,  "  Nevertheless  let  us  go  unto 
him."  Thus  Jesus,  who  could  have  raised  Lazarus  without 
opening  his  lips,  or  rising  from  his  seat,  leaves  his  place  of 
retirement  beyond  Jordan,  and  takes  a  journey  into  Judea, 
where  the  Jews  lately  attempted  to  kill  him  ;  because  his  being 
present  in  person,  and  raising  Lazarus  again  to  life,  before  so 
many  witnesses  at  Bethany  where  he  died,  and  was  so  well 
known,  would  be  the  means  of  bringing  the  men  of  that  place,  as 
well  as  others,  who  should  hear  of  it  even  in  future  ages,  to  pre- 
pare for  a  resurrection  unto  eternal  life:  an  admirable  proof! 
as  an  emblem  of  which,  he  gave  them  this  great  miracle. 

Jesus  having  thus  declared  his  resolution  of  returning  into 
Judea,  Thomas  conceiving  nothing  less  than  destruction  from 
such  a  journey,  yet  unwilling  to  forsake  his  Master,  said,  "  Let 
us  also  go,  that  we  may  die  with  him."  Let  us  not  forsake  our 
Master  in  this  dangerous  journey,  but  let  us  accompany  him 
into  Judea,  that  if  the  Jews,  whose  inveteracy  we  are  well  ac- 
quainted with,  should  take  away  his  life,  we  also  may  expire 
with  him. 

The  journey  to  Judea  being  thus  resolved  on,  Jesus  departed 
with  his  disciples,  and  in  his  way  to  Bethany  passed  through  Sa- 
maria and  Galilee.  "  And  as  he  entered  into  a  certain  village, 
there  met  him  ten  men  that  were  lepers,  which  stood  afar  off:  and 
they  lifted  up  their  voices,  and  said,  Jesus,  Master,  have  mercy 
on  us.  And  when  he  saw  them,  he  said  unto  them,  Go,  shew 
yourselves  unto  the  priests.  And  it  came  to  pass,  that  as  they 
went,  they  were  cleansed."  Luke,  xvii.  12,  &c. 

Among  these  miserable  objects,  one  of  them  was  a  native  of 
the  country,  who,  perceiving  that  his  cure  was  completed,  came 
back,  praising  God  for  the  great  mercy  he  had  received.  He 
had  before  kept  at  a  distance  from  the  Saviour,  but  being  now 
sensible  that  he  was  entirely  clean,  approached  his  benefac- 
tor, that  all  might  have  an  opportunity  of  beholding  the  mira- 
cle, and  fell  on  his  face  at  his  feet,  thanking  him,  in  the  most 
humble  manner,  for  his  condes3ension  in  healing  him  of  so  ter- 
rible a  disease.  Jesus,  in  order  to  intimate  that  those  who 
were  enlightened  with  the  knowledge  of  the  truth  ought,  at  least, 
to  have  shown  as  great  sense  of  piety  and  gratitude  as  th;s  Sa- 
maritan, asking,  "  Were  there  not  ten  cleansed  ?  but  where  are 
the  nine  ?  There  are  not  found  that  returned  to  give  glory  to  God, 
save  this  stranger."  Luke,  xvii.  17. 


LIFE    OF   JESUS    CHRIST. 

Jesus  and  his  disciples  now  continued  their  journey  towards 
Bethany,  where  he  was  informed  by  some  of  the  inhabitants  of 
that  village,  that  Lazarus  was  not  only  dead,  as  he  had  fore- 
told, but  had  now  lain  in  the  grave  four  days.  The  afflicted 
sisters  were  overwhelmed  with  sorrow ;  so  that  many  of  the 
Jews  from  Jerusalem  came  to  comfort  them  concerning  the'r 
brother. 

It  seems  the  news  of  our  Lord's  coming  had  reached  Bethany 
before  he  arrived  at  the  village :  for  Martha,  the  sister  of  Laz- 
arus, being  informed  of  his  approach,  went  out,  and  met  him  ; 
but  Mary,  who  was  of  a  more  melancholy  and  contemplative 
disposition,  sat  still  in  the  house.  No  sooner  was  she  come  into 
the  presence  of  Jesus,  than  in  an  excess  of  grief  she  poured 
forth  her  complaints ;  "  Lord,"  said  she,  "  if  thou  hadst  been 
here,  my  brother  had  not  died."  If  thou  hadst  complied  with 
the  message  we  sent  thee,  I  well  know  that  thy  interest  with  hea- 
ven had  prevailed :  my  brother  had  been  cured  of  his  disease,  and 
delivered  from  the  chambers  of  the  grave. 

Martha,  doubtless,  entertained  a  high  opinion  of  our  Sav- 
iour's power ;  she  believed  that  death  did  not  dare  to  approach 
his  presence  ;  and,  consequently,  if  Jesus  had  arrived  at  Bethany 
before  her  brother's  dissolution,  he  had  not  fallen  a  victim  to 
the  king  of  terrors.  But  she  imagined  it  was  not  in  his  power 
to  heal  the  sick  at  a  distance ;  though,  at  the  same  time,  she 
seemed  to  have  some  dark  and  imperfect  hopes  that  our  blessed 
Lord  would  still  do  something  for  her.  "  But  I  know,"  sai'd 
she,  "  that  even  now,  whatsoever  thou  wilt  ask  of  God,  God 
will  give  it  thee."  She  thought  that  Jesus  could  obtain  what- 
ever he  desired  by  prayer;  and  therefore  did  not  found  her 
hopes  on  his  power,  but  on  the  power  of  God  through  his  inter- 
cession. She  doubtless  knew  that  the  great  Redeemer  of  man- 
kind had  raised  the  daughter  of  Jairus,  and  the  widow's  son  at 
Nain,  from  the  dead  ;  but  seems  to  have  considered  her  brother's 
resurrection  as  much  more  difficult :  probably,  because  he  had 
been  longer  dead. 

But  Jesus  who  was  willing  to  encourage  this  imperfect  faith 
of  Martha,  answered,  "  Thy  brother  shall  rise  again."  As  these 
words  were  delivered  in  an  indefinite  sense,  with  regard  to  time, 
Martha  understood  them  only  as  an  argument,  of  consolation, 
drawn  from  the  general  resurrection,  and  accordingly  answered. 
"  I  know  that  he  shall  rise  again  at  the  resurrection,  at  the  last 
day."  She  was  firmly  persuaded  of  that  important  article  ol 
the  Christian  faith,  the  resurrection  of  the  dead :  at  which  impor- 
tant hour  she  believed  her  brother  would  rise  from  the  chambers 
of  the  dust.  And  here  she  seems  to  have  terminated  all  her 
hopes,  not  thinking  that  the  Son  of  God  would  call  her  brother 
from  the  sleep  of  death.  Jesus,  therefore,  to  instruct  her  in 


•282  LIFE    OF    JESUS    CHRIST. 

this  great  truth,  replied,  "  I  am  the  resurrection  and  the  life."_ 
I  am  the  author  of  the  resurrection,  the  fountain  and  giver  of 
that  life  they  shall  then  receive;  and  therefore  can,  with  the 
same  ease  raise  the  dead  now,  as  at  the  last  day.  "He  that 
believeth  in  me,  though  he  were  dead,  yet  shall  he  live,  and 
whosoever  liveth  and  believeth  in  me  shall  never  die.  Believest 
thou  this  ?  To  which  Mary  answered,  "  Yea,  Lord ;  I  believe 
that  thou  art  the  Christ,  the"  Son  of  God,  which  should  come  into 
the  world."  I  believe  that  thou  art  the  true  Messiah,  so  long 
promised  by  the  prophets,  and  therefore  believe  that  thou  art 
capable  of  performing  every  instance  of  power  that  thou  art 
pleased  to  claim. 

Martha  now  seemed  to  entertain  some  confused  expectations  of 
her  brother's  immediate  resurrection  ;  and  leaving  Jesus  in  the 
field,  ran  and  called  her  sister,  according  to  his  order,  being 
willing  that  both  Mary  and  her  companions  should  be  witnesses 
of  this  stupendous  miracle. 

Mary  no  sooner  heard  that  Jesus  was  come,  than  she  imme- 
diately left  her  Jewish  comforters,  who  only  increased  the  weight 
of  her  grief,  and  flew  to  her  Saviour.  The  Jews,  who  suspect- 
ed she  was  going  to  weep  over  the  grave  of  her  brother,  fol- 
lowed her  to  the  great  Prophet  who  was  going  to  remove  all  her 
sorrows.  Thus  the  Jews,  who  came  from  Jerusalem  to  comfort 
the  two  mournful  sisters,  were  brought  to  the  grave  of  Lazarus, 
and  made  witnesses  of  his  resurrection. 

.  As  soon  as  Mary  approached  the  great  Redeemer  of  man- 
kind, she  fell  prostrate  at  his  feet,  and  in  a  flood  of  tears 
poured  out  her  complaint :  "  Lord,  if  thou  hadst  been  here,  my 
brother  had  not  died."  No  wonder  the  compassionate  Jesus 
was  moved  at  so  affecting  a  scene ;  on  his  side  stood  Martha, 
pouring  forth  a  flood  of  tears ;  at  his  feet  lay  the  affectionate 
fylary,  weeping  and  lamenting  her  dear  departed  brother : 
while  the  Jews,  who  came  to  comfort  the  afflicted  sisters,  un- 
able to  confine  their  grief,  joined  the  solemn  mourning,  and 
mixed  their  friendly  tears,  in  witness  of  their  love  -for  the  de- 
parted Lazarus,  and  in  testimony  to  the  justice  of  the  sisters' 
grief,  for  the  loss  of  so  amiable,  so  deserving  a  brother.  Jesus 
could  not  behold  the  affliction  of  these  two  sisters,  and  their 
friends,  without  having  a  share  in  it  himself;  his  heart  was 
melted  at  the  mournful  scene,  "  he  groaned  in  spirit,  and  was 
troubled." 

To  remove  the  doubts  and  fears  of  these  pious  women,  he- 
asked  them,  where  they  had  buried  Lazarus ;  not  that  he  was 
ignorant  where  the  body  of  the  deceased  was  laid  ;  he  who 
knew  that  he  was  dead,  when  so  far  distant  from  him,  and  could 
raise  him  up  by  a  single  word,  must  know  were  his  remains 
were  deposited ;  to  which  they  answered,  "  Lord,  come  and 


LIFE    OF   JESUS    CHRIST.  283 

see."  The  Son  of  God,  to  prove  that  he  was  not  only  so,  but 
a  most  compassionate  man,  and  to  show  us  that  the  tender  af- 
fections of  the  human  heart,  when  kept  in  due  bounds, — that 
friendly  sorrow,  when  not  immoderate,  and  directed  to  proper 
3r>ds,  is  consistent  with  the  highest  sanctity  of  the  soul,  joined  in 
the  general  mourning.  He  wept,  even  at  the  time  that  he  was 
going  to  give  the  most  ample  proof  of  his  divinity. 

By  his  weeping,  the  Jews  were  convinced  that  he  loved  Laz- 
arus exceedingly ;  but  some  of  them  interpreted  this  circum- 
stance to  his  disadvantage  ;  for,  according  to  their  mean  way  of 
judging,  they  fancied  he  had  suffered  him  to  fall  by  the  stroke 
of  death,  for  no  other  reason  in  the  world,  but  for  want  of  pow- 
er to  rescue  him.  And  thinking  the  miracle  said  to  have  been 
wrought  on  the  blind  man,  at  the  feast  of  tabernacles,  at  least 
as  difficult  as  the  curing  an  acute  distemper,  they  called  the 
former  in  question,  because  the  latter  had  been  neglected. 
"  Could  not  this  man,"  said  they,  "  which  opened  the  eyes  ol 
the  blind,  have  caused  that  even  this  man  should  not  have 
died  ?" 

Our  Lord,  regardless  of  their  question,  but  grieving  for  the 
hardness  of  their  hearts,  and  the  blindness  of  their  infidelity,  groan- 
ed again  within  himself,  as  he  walked  towards  the  sepulchre  of 
the  dead.  At  his  coming  to  the  grave  he  said,  "  Take  ye  away 
the  stone."  To  which  Martha  answered,  "  Lord,  by  this  time 
h-^  stinketh ;  for  he  hath  been  dead  four  days  ;"  or,  as  the  pas- 
srge  may  be  better  rendered,  hath  lain  in  the  grave  four  days. 
S'\e  meant  to  intimate,  that  her  brother's  resurrection  was  noi 
now  to  be  expected ;  but  Jesus  gave  her  a  solemn  reproof,  to 
teach  her  that  there  was  nothing  impossible  with  God,  and  that 
the  power  of  the  Almighty  is  not  to  be  circumscribed  within  the 
narrow  bounds  of  human  reason ;  "  Said  I  not  unto  thee,  thai 
if  thou  wouldest  believe,  thou  shouldest  see  the  glory  of  God  ?'' 
i.  e.  Have  but  faith,  and  I  will  display  before  thee  the  power  of 
Omnipotence. 

The  objections  of  Martha  being  thus  obviated,  she,  with  the 
rest,  waited  the  great  event  in  silence  ;  and,  in  pursuance  of  the 
command  of  the  Son  of  God,  took  away  the  stone  from  the 
place  where  the  dead  was  laid.  Jesus  had,  on  many  occasions, 
publicly  appealed  to  his  own  miracles  as  the  proofs  of  his 
mission,  though  he  did  not  generally  make  a  formal  address  to 
his  father,  before  he  worked  those  miracles.  But  being  now  to 
raise  Lazarus  from  the  dead,  he  prayed  for  his  resurrection,  to 
convince  the  spectators  that  it  could  not  be  effected  without  an 
immediate  interposition  of  the  Divine  Power.  "  Father,"  said 
he,  "  1  thank  thee  that  thou  hast  heard  me,  and  I  knew  that 
thou  nearest  me  always  ;  but  because  of  the  people  which  stand 
by,  I  said  it,  that  they  may  believe  that  thou  hast  seni  me.'1 


284  LIFE  OF  JESUS  CHRIST. 

Jnhn,  xi.  41,  &c.  I  entertain  no  doubt  of  thy  empowering  me  to 
Jo  this  miracle,  and  therefore  did  not  pray  for  my  own  sake  ;  1 
well  knew  that  thou  hearest  me  always.  I  prayed  for  the  sake 
of  the  people,  to  convince  them  that  thou  lovest  me,  hast  sent 
me,  and  art  continually  with  me. 

After  returning  thanks  to  his  Father  for  this  opportunity  of 
displaying  his  glory,  "He  cried  with  a  loud  voice,  Lazarus, 
some  forth  !"  This  loud  and  efficacious  call  of  the  Son  of  God 
awakened  the  dead  ;  the  breathless  clay  was  instantly  reanima- 
ted ;  and  he  who  had  lain  four  days  in  the  chambers  of  the 
tomb,  obeyed  immediately  the  powerful  sound.  "  And  he  that 
was  dea^  *ame  forth,  bound  hand  and  foot  with  grave-clothes ; 
and  his  faco  was  bound  about  with  a  napkin :  Jesus  saith  unto 
them,  Loose  him,  and  let  him  go."  John,  xi.  44.  It  would 
have  been  the  least  part  of  the  miracle,  had  Jesus,  by  his  pow- 
erful word,  unloosed  the  napkin  wherewith  Lazarus  was  bound  ; 
out  he  brought  him  out  in  the  same  manner  as  he  was  lying, 
and  ordered  the  spectators  to  loose  him,  that  they  might  be  the 
better  convinced  of  the  miracle ;  for,  in  taking  off  the  grave- 
clothes,  they  had  the  fullest  evidence  both  of  his  death  and 
resurrection.  For,  on  the  one  hand,  the  manner  in  which  he 
was  swathed,  must  soon  have  killed  him  if  he  had  been  alive 
when  buried  ;  which  consequently  demonstrated,  beyond  all  ex- 
ception, that  Lazarus  had  been  dead  several  days  before  Jesus 
called  him  again  to  life:  besides,  in  stripping  him,  the  linen  of- 
fered both  to  their  eye  and  smell,  abundant  proofs  of  his  putre- 
faction ;  and  by  that  means  convinced  them  that  he  had  not  been 
in  a  delirium,  but  was  really  dead.  On  the  other  hand,  by  his 
lively  countenance  appearing,  when  the  napkin  was  removed, 
his  fresh  color,  and  his  active  vigor,  those  who  came  near,  and 
handled  him,  must  be  convinced  that  he  was  in  perfect  health, 
and  had  an  opportunity  of  proving  the  truth  of  the  miracle  by 
the  closest  examination.  There  is  something  exceedingly  beau- 
tiful in  our  Lord's  behaviour  on  this  occasion  :  he  did  not  utter 
one  upbraiding  word,  either  to  the  doubting  sisters,  or  the 
malicious  Jews,  nor  did  he  let  fall  one  word  of  triumph  or  ex- 
ultation. "Loose  him,  and  let  him  go,"  were  the  only  words 
we  have  recorded.  He  was  in  this,  as  on  all  other  occasions, 
consistent  with  himself,  a  pattern  of  perfect  humility  and  absolute 
self  denial. 

Such  was  the  astonishing  work  wrought  by  the  Sou  of  God 
at  Bethany  ;  and  in  the  resurrection  of  Lazarus,  thus  corrupted, 
and  thus  raised  by  the  powerful  call  of  Jesus,  we  have  a  strik- 
ing emblem,  and  a  glorious  earnest,  of  the  resurrection  of  our 
bodies  from  the  grave,  at  the  last  day,  when  the  same  powerful 
mandate  which  spoke  Lazarus  again  into  being,  shall  collect  the 
scattered  particles  of  our  bodies,  and  raise  them  to  immortalitv. 


LIFE  OF  JESUS  CHRIST.  285 

Such  an  extraordinary  power,  displayed  before  the  lace  of  a 
multitude,  and  near  to  Jerusalem,  even  overcame  the  prejudices 
of  some  of  the  most  obstinate  among  them.  Many  believed  that 
Jesus  could  be  no  other  than  the  great  Messiah,  so  long  pro- 
mised :  though  others,  who  still  expected  a  temporal  prince,  and 
were  therefore  unwilling  to  acknowledge  him  for  their  Saviour, 
were  filled  with  indignation,  particularly  the  chief  priests  and 
elders.  But  this  miracle,  as  well  as  all  the  rest  he  had  wrought 
in  confirmation  of  his  mission,  was  too  evident  to  be  denied  ;  and 
therefore,  they  pretended  that  his  whole  intention  was  to  es- 
tablish a  new  sect  in  religion,  which  would  endanger  both  church 
and  nation.  "  Then  gathered  the  chief  priests  and  the  pharisees 
a  council,  and  said,  What  do  we  ?  for  this  man  doeth  many  mi- 
racles. If  we  let  him  thus  alone,  all  men  will  believe  on  him  ; 
and  the  Romans  shall  come  and  take  away  both  our  place  and 
nation."  John,  xi.  47,  &c. 

The  common  people,  astonished  at  his  miracles,  will,  if  we  do 
not  take  care  to  prevent  it,  certainly  set  him  up  for  the  Messiah ; 
and  the  Romans,  under  pretence  of  a  rebellion,  will  deprive 
us  both  of  our  liberty  and  religion.  Accordingly,  they  came 
to  a  resolution  to  put  him  to  death.  This  resolution  was  not, 
however,  unanimous  ;  for  Nicodemus,  Joseph  of  Arimathea,  and 
other  disciples  of  our  Saviour,  then  members  of  the  council, 
urged  the  injustice  of  what  they  proposed  to  do,  from  the 
consideration  of  his  miracles  and  innocence.  But  Caiaphas,  the 
high-priest,  from  a  principle  of  human  policy,  told  them,  that 
the  nature  of  government  often  required  certain  acts  of  in- 
justice, in  order  to  procure  the  safety  of  the  state.  "Ye  know 
nothing  at  all,  nor  consider  that  it  is  expedient  for  us  that  one 
man  should  die  for  the  people,  and  that  the  whole  nation  perish 
not."  John,  xi.  49,  50. 

The  council  having  thus  determined  to  put  Jesus  to  death, 
deliberated  for  the  future  only  upon  the  best  methods  of  effect- 
ing it :  and,  in  all  probability,  agreed  to  issue  a  proclamation, 
promising  a  reward  to  any  person  who  would  deliver  him  into 
their  hands.  For  this  reason  our  blessed  Saviour  did  not  now 
go  up  to  Jerusalem,  though  he  was  within  two  miles  of  it ;  but 
went  to  Ephraim,  a  city  on  the  borders  of  the  wilderness,  where 
he  abode  with  his  disciples,  being  unwilling  to  get  too  fhr  into 
the  country,  because  the  passover,  at  which  he  was  to  suffer 
was  now  at  hand. 


286  LIFE    OF   JESUS    CHRIST. 


CHAPTER  XXVI. 

Tlie  great  Prophet  of  Israel  foretells  the  ruin  of  the  Jewish  State, 
and  enforces  many  important  Doctrines  by  parable. — He  bles~ 
set/i  the  Children,  as  emblems  of  the  Heavenly  and  Christian 
temper  and  disposition. 

WHILE  the  blessed  Jesus  remained  in  retirement  on  the  bor- 
ders of  the  wilderness,  he  was  desired  by  some  of  the  pharisees 
to  inform  them  when  the  Messiah's  kingdom  would  commence. 
Nor  was  their  anxiety  on  that  account  a  matter  of  surprise ;  for 
as  they  entertained  very  exalted  notions  of  his  coming  in  pomp 
and  magnificence,  it  was  natural  for  them  to  be  very  desirous  of 
having  his  empire  speedily  erected.  But  our  Saviour,  to  cor- 
rect this  mistaken  notion,  told  them,  that  the  Messiah's  kingdom 
did  not  consist  in  any  external  form  of  government,  erected  in 
some  particular  country  by  the  terror  of  arms,  and  desolation  of 
war  ;  but  in  the  subjection  of  the  minds  of  men,  and  in  rendering 
them  conformable  to  the  laws  of  the  Almighty,  which  was  to  be 
effected  by  a  new  dispensation  of  religion,  and  this  dispensation 
was  already  begun.  It  was,  therefore,  needless  for  them  to  seek 
in  this  or  that  place  for  the  kingdom  of  God,  as  it  had  already 
been  preached  among  them  by  Christ  and  his  apostles,  and  con- 
firmed by  innumerable  miracles.  "  The  kingdom  of  God,"  said 
he,  "  cometh  not  with  observation.  Neither  shall  they  say,  Lo 
here,  or  lo  there  ;  for  behold,  the  kingdom  of  God  is  within  you." 
Luke,  xvii.  20,  21. 

Having  thus  addressed  the  pharisees,  he  turned  himself  to 
his  disciples,  and  in  the  hearing  of  all  the  people,  prophesied 
the  destruction  of  the  Jewish  state;  whose  constitution,  both 
religious  and  civil,  was  the  chief  difficulty  that  opposed  the 
erection  of  his  kingdom.  But  because  love  and  compassion 
were  eminent  parts  of  our  Saviour's  temper,  he  mentioned  that 
dreadful  catastrophe  in  such  a  manner  as  might  tend  to  the  re- 
formation and  profit  of  his  hearers.  He  informed  them,  that  the 
prelude  to  this  final  destruction  would  be  an  universal  distress  . 
when  they  should  passionately  wish  for  the  personal  presence  ot 
the  Messiah  to  comfort  them,  but  would  be  denied  their  request. 
"  The  days  will  come,  when  ye  shall  desire  to  see  one  of  the 
days  of  the  Son  of  man,  and  ye  shall  not  see  it."  Luke,  xvii. 
22.  He  next  cautioned  them  against  those  who  should  recom- 
mend different  ways  of  escaping  the  awful  catastrophe,  but 
are  utterly  unable :  "  And  they  shall  say  to  you,  See  here,  or 
see  there ;  go  not  after  them,  nor  follow  them.  For  as  the 
lightning  that  lighteneth  out  of  the  one  part  under  heaven 


LIFE    OF   JESUS    CHRIST.  287 

shineth  into  the  other  part  under  heaven,  so  shall  also  the  Son 
of  man  be  in  his  day.  But  first  must  he  suffer  many  things, 
and  be  rejected  of  this  generation."  Luke,  xvii.  23,  &c. 

The  coming  of  the  Son  of  man  shall  be  sudden  and  unexpected. 
He  will  come  in  his  own  strength,  and  with  great  power  ;  he  will 
throw  down  all  opposition,  destroy  his  enemies  with  swift  de- 
struction, and  establish  his  religion  and  government  upon  the 
face  of  the  earth,  as  suddenly  as  lightning  darts  from  one  part 
of  the  heaven  to  the  other.  But  before  these  things  come  to 
pass,  he  must  suffer  many  things,  and  be  rejected  of  this  gene- 
ration. 

Notwithstanding  this  sudden  destruction  and  calamity  that 
was  to  overwhelm  the  Jews,  he  told  them,  their  stupidity  would 
be  equal  to  that  of  the  old  world,  at  the  time  of  the  deluge,  or 
that  of  Sodom,  before  the  city  was  destroyed  ;  "  And  as  it  was 
in  the  days  of  Noe,  so  shall  it  be  also  in  the  days  of  the  Son  of 
man.  They  did  eat,  they  drank,  they  married  wives,  they  were 
given  in  marriage,  until  the  day  that  Noe  entered  into  the  ark ; 
and  the  flood  came  and  destroyed  them  all.  Likewise  also  as  it 
was  in  the  days  of  Lot,  they  did  eat,  they  drank,  they  bought, 
they  sold,  they  planted,  they  builded ;  but  the  same  day  that 
Lot  went  out  of  Sodom,  it  rained  fi-re  and  brimstone  from  heaven, 
and  destroyed  them  all ;  even  thus  it  shall  be  in  the  day  when 
the  Son  of  man  is  revealed.  In  that  day,  he  which  shall  be  upon 
the  house-top,  and  his  stuff  in  the  house,  let  him  not  come  down 
to  take  it  away  ;  and  he  that  is  in  the  field,  let  him  likewise  not 
return  back.  Remember  Lot's  wife."  Luke,  xvii.  26,  &c. 

A  more  proper  example  than  that  of  Lot's  wife  could  not 
have  been  produced  ;  for  if  any  of  his  hearers,  through  an  im- 
moderate love  of  the  world,  should  be  prevailed  on,  in  order  to 
save  their  goods,  after  they  were  admonished  from  heaven  ol 
their  danger,  by  the  signs  which  prognosticated  the  destruction 
of  Jerusalem  ;  or  if  any  of  them,  through  want  of  faith,  should 
think  that  the  calamities  predicted  to  fall  on  the  nation  would 
not  either  be  so  great  or  so  sudden  as  he  had  declared,  and  did 
not  use  the  precaution  of  a  speedy  flight ;  they  might  behold  in 
Lot's  wife  an  example  both  of  their  sin  and  of  their  punishment. 
He  added,  that  those  who  were  anxiously  desirous  of  preserving 
life,  from  an  attachment  to  its  pleasures  and  vanities,  should  lose 
it ;  whereas,  those  who  were  willing  to  lay  down  their  lives  in 
his  cause,  should  preserve  them  eternally.  "  Whosoever  shall 
seek  to  save  his  life,  shall  lose  it :  and  whosoever  shall  lose  his 
life,  shall  preserve  it."  Luke,  xvii.  33. 

Having  foretold  the  destruction  of  Jerusalem,  our  blessed  Sav- 
iour spake  the  following  parable,  in  order  to  excite  them  to  a 
constant  perseverance  in  prayer,  and  not  to  be  so  weary  and  faint 
in  their  minds,  as  to  neglect,  or  wholly  omit,  the  necessary  duty 


288  LIFE    OF   JESUS    CHRIST. 

There  was  in  a  city,  said  the  Saviour  of  the  world,  a  judge, 
who,  being  governed  "by  atheistical  principles,  had  no  regard  to 
the  precepts  of  religion,  and  being  very  powerful,  did  not  regard 
what  was  said  of  him  by  any  man  ;  so  that  all  his  decisions  were 
influenced  merely  by  passion  or  interest.  In  the  same  city  was 
also  a  widow,  who,  having  no  friends  to  assist  her,  was  abso- 
lutely unable  to  defend  herself  from  injuries,  or  procure  redress 
for  any  she  had  received.  In  this  deplorable  situation,  she  had 
recourse  to  the  unjust  judge,  in  order  to  obtain  satisfaction  for 
some  oppressive  wrong  she  had  lately  received ;  but  the  judge 
was  so  abandoned  to  pleasure,  that  he  refused,  for  a  time,  to 
listen  to  her  request ;  he  would  not  give  himself  the  trouble  to 
examine  her  case,  though  the  crying  injustice  pleaded  so  power- 
fully for  this  distressed  widow.  She  was  not,  however,  intimi- 
dated by  his  refusal ;  she  incessantly  importuned  him,  till,  by 
repeated  representations  of  her  distress,  she  filled  his  mind  with 
such  displeasing  ideas,  that  he  was  obliged  to  do  her  justice, 
merely  to  free  himself  from  her  importunity.  "  Though,"  said 
he  to  himself,  "  I  fear  not  God,  nor  regard  man,  yet  because 
this  widow  troubleth  me,  I  will  avenge  her,  lest,  by  her  continual 
coming,  she  weary  me."  Luke,  xviii.  4,  5. 

The  sentiment  conveyed  by  our  blessed  Saviour  in  this  para- 
ble, is  very  beautiful.  We  hence  learn  that  the  cries  of  the 
afflicted  will,  by  being  incessantly  repeated,  make  an  impres- 
sion even  on  the  stony  hearts  of  wicked  men,  who  glory  in  their 
impiety,  and  laugh  at  all  the  precepts  of  justice,  virtue,  and  re- 
ligion ;  and,  therefore,  cannot  fail  of  being  regarded  by  the 
benevolent  Father  of  the  universe,  who  listens  to  the  petitions  of 
his  faithful  servants,  and  pours  on  their  heads  the  choicest  of  his 
blessings. 

"Hear,"  said  the  blessed  Jesus,  "what  the  unjust  judge 
saith ;  and  shall  not  God  avenge  his  own  elect,  which  cry  day 
and  night  unto  him,  though  he  bear  long  with  them  ?  I  tell  you 
that  he  will  avenge  them  speedily."  Luke,  xviii.  6,  &c.  As  if 
he  had  said,  if  this  man,  though  destitute  of  the  fear  either  of 
God  or  man,  was  thus  prompted  to  espouse  the  cause  of  the 
widow ;  .shall  not  a  righteous  God,  the  Father  of  his  people, 
avenge  on  the  wicked  the  many  evils  they  have  done  unto  them, 
though  he  bear  long  with  them  ? — Certainly  he  will,  and  that  in 
a  most  awful  manner. 

Our  blessed  Saviour  having  thus  enforced  the  duty  of  prayer, 
in  this  expressive  parable,  asked  the  following  apposite  question ; 
"  Nevertheless,  when  the  Son  of  man  cometh,  shall  he  find  faith 
on  the  earth?"  As  if  he  had  said,  notwithstanding  all  the 
miracles  I  have  wrought,  and  the  excellent  doctrines  I  have  de- 
livered, shall  I  find,  at  my  second  coming,  that  faith  among  the 
children  of  men  there  is  reason  to  expect  ?  Will  not  most  of 


LIFE    OF   JESUS    CHRIST.  289 

them  be  found  to  have  abandoned  the  faith,  and  wantonly  ask 
"  where  is  the  promise  of  his  coming?" 

The  blessed  Jesus  next  rebuked  the  self-righteous  phariseea, 
But  as  these  particulars  are  better  illustrated  by  their  opposite?, 
he  placed  the  character  of  this  species  of  men  in  opposition  to 
those  of  the  humble  ;  describing  the  reception  each  class  met 
with  from  the  Almighty,  in  a  parable  of  the  pharisee  and  pub- 
lican, who  went  up  together  to  the  temple,  at  the  time  when  the 
sacrifice  was  offered,  to  direct  their  petitions  to  the  God  of  their 
fathers. 

The  pharisee,  having  a  high  opinion  of  his  own  righteousness, 
went  far  into  the  court  of  the  temple,  that  he  might  be  as  nef.r 
the  place  of  divine  residence  as  possible.  Here  he  offered  his 
prayer,  giving  God  the  praise  of  his  supposed  righteousness ; 
and,  had  he  been  possessed  of  any,  he  would  have  acted  pro- 
perly. "  God,"  said  he,  "  I  thank  thee  that  I  am  not  as  other 
men  are,  extortioners,  unjust,  adulterers,  or  even  as  this  publican. 
I  fast  twice  in  the  week,  I  give  tythes  of  all  that  I  possess." 
Luke,  xviii.  11,  12. 

Having  thus  commended  himself  to  God,  he  wrapped  himself 
up  in  his  own  righteousness :  and  giving  the  poor  publican  a 
scornful  look,  walked  away,  perhaps  to  transgress  some  of  the 
weightier  matters  of  the  law  ;  judgment,  justice,  and  truth :  and 
to  devour  the  houses  of  distressed  widows  and  helpless  orphans. 
Bi'.t  how  different  was  the  behaviour  of  the  humble  publican ! 
J*npressed  with  a  deep  sense  of  his  own  unworthiness,  he  would 
not  even  enter  the  courts  of  the  temple ;  but  stood  afar  off,  and 
smote  upon  his  breast,  and  in  the  bitterness  of  his  soul,  earnestly 
implored  the  mercy  of  Omnipotence.  "  And  the  publican  stand- 
ing afar  off,  would  not  lift  up  so  much  as  his  eyes  unto  heaven, 
but  smote  upon  his  breast  saying,  God  be  merciful  to  me  a  sin- 
ner." Luke,  xviii.  13. 

Specious  as  the  pharisee's  behaviour  may  seem,  his  prayer  was 
an  abomination  to  the  Lord ;  while  the  poor  publican,  who  con- 
fessed his  guiit,  and  implored  mercy,  was  justified  in  the  sight  of 
God,  rather  than  this  arrogant  boaster. 

This  parable  sufficiently  indicates  that  all  the  sons  of  men 
stand  in  need  of  mercy.  Both  the  strict  pharisee,  and  the  de- 
spised publican,  with  the  whole  race  of  mankind,  are  sinners ; 
and  consequently,  all  must  implore  pardon  of  their  benevolent 
Creator.  We  must  all  ascend  to  the  temple,  and  there  pour 
forth  our  prayers  before  the  throne  of  grace ;  for  there  he  has 
promised  ever  to  be  present,  to  grant  the  petitions  of  all  who  ask 
in  sincerity  and  truth  through  the  Son  of  his  love. 

These  parables  were  spoken  in  the  town  of  Ephraim :  and 
during  his  continuance  in   that  city,  the   pharisees  asked  him, 
Whether  he  thought  it  lawful  for  a  man  to  out  away  his  wife  foi 
19 


290  LIFE    OP   JESUS    CHRIST 

every  cause  ?  Our  Saviour  had  twice  before  declared  his  opin- 
ion ol"  this  particular,  once  in  Galilee,  and  once  in  Perea  ;  it  is 
therefore  probable  that  the  pharisees  were  not  ignorant  of  his 
sentiments,  and  that  they  asked  that  question  then,  to  find  an  op- 
portunity of  incensing  the  people  against  him,  well  knowing  that 
the  Israelites  held  the  liberty  which  the  law  gave  them  of  divor- 
cing their  wives,  as  one  of  their  chief  privileges.  But  however 
that  be,  Jesus  was  far  from  fearing  the  popular  resentment,  and 
accordingly  declared  the  third  time  against  arbitrary  divorces. 
The  pharisees  then  asked  him,  why  they  were  commanded  by 
Moses  to  give  a  writing  of  divorcement,  and  to  put  her  away  ? 
Insinuating,  that  Moses  was  so  tender  of  their  happiness,  that  he 
gave  them  liberty  of  putting  away  their  wives,  when  they  saw 
occasion.  To  which  Jesus  answered,  "  Because  of  the  hardness 
of  your  hearts,  Moses  suffered  you  to  put  away  your  wives  ;  but 
from  the  beginning  it  was  not  so."  As  unlimited  divorces  were 
not  permitted  in  the  state  of  innocence,  so  neither  shall  they  be 
under  the  Gospel  dispensation.  "  And  I  say  unto  you,  Whoso- 
ever shall  put  away  his  wife,  except  it  be  for  fornication,  and 
shall  marry  another,  committeth  adultery.  And  whoso  marrieth 
her  which  is  put  away,  doth  commit  adultery."  Matt.  xix.  9. 

The  disciples  were  greatly  surprised  at  their  Master's  deci 
sion  ;  and  though  they  held  their  peace,  while  the  pharisees  were 
present,  yet  they  did  not  fail  to  ask  him  the  reason  on  which  he 
founded  his  determination,  when  they  were  returned  home. 
"  And  in  the  house  his  disciples  asked  him  again  of  the  same 
matter :  and  he  saith  unto  them,  whosoever  shall  put  away  his 
wife,  and  marry  another,  cornmittelh  adultery  against  her.  And 
if  a  woman  shall  put  away  her  husband,  and  be  married  to  ano 
ther,  she  committeth  adultery.  Mark,  x.  10,  &c. 

The  practice  of  unlimited  divorces,  which  prevailed  among 
the  Jews,  gave  great  encouragement  to  family  quarrels,  were 
very  destructive  of  happiness,  and  hindered  the  education  of  their 
common  offspring.  Besides,  it  greatly  tended  to  make  their 
children  lo?e  that  reverence  tor  them  which  is  due  to  parents,  as 
it  was  hardly  possible  for  the  children  to  avoid  engaging  in  the 
quarrel. 

Our  Lord's  prohibition,  therefore,  of  these  divorces,  is  founded 
on  the  strongest  reasons,  and  greatly  tends  to  promote  the  wel- 
fare of  society. 

Our  Saviour  having,  in  the  course  of  his  ministry,  performed 
innumerable  cures,  in  different  parts  of  the  country,  several  per- 
sons, thinking,  perhaps,  that  his  power  would  be  as  great  in 
preventing  as  in  removing  distempers,  brought  their  children  to 
him,  desiring  that  he  would  put  his  hands  upon  them  and  bless 
them.  The  disciples,  however,  mistaking  the  intention,  were 
angry  with  the  persons,  and  rebuked  them  for  endeavoring  to 


LIFE    OF    JESUS    CHRIST.  293 

give  this  trouble  to  their  master.  But  Jesus  no  sooner  saw  it, 
than  ho  was  greatly  displeased  with  his  disciples,  and  ordered 
them  not  to  hinder  parents  from  bringing  their  children  to  him. 
"  Suffer  little  children  to  come  unto  me,  and  forbid  them  not ;  for 
of  such  is  the  kingdom  of  God."  Luke,  xviii.  16. 

Such  are  those,  in  a  spiritual  light,  who  are  brought  to  a  sense 
of  their  sins,  and  humbled  for  them  in  the  sight  of  God. 


CHAPTER  XXVII. 

Our  Lord  departs  from  his  retirement. — Declares  the  only  way  of 
salvation. — Shows  the  duty  of  improving  the  means  of  grace  by 
the  Parable,  of  the  Vineyard. — Prediction  of  his  suffering,  and 
contention  of  the  Disciples  about  precedence  in  his  kingdom. 

THE  period  of  our  blessed  Saviour's  passion  now  approaching, 
he  departed  from  Ephraim,  and  repaired,  by  the  way  of  Jericho, 
towards  Jerusalem :  but  before  he  arrived  at  Jericho,  a  ruler  oi 
the  synagogue  came  running  to  him,  and  kneeling  down  before 
him,  asked  him,  "  Good  Master,  what  good  thing  shall  I  do,  that 
I  may  have  eternal  life  ?"  Matt.  xix.  J  6. 

Though  this  young  ruler  pretended  to  pay  great  honor  to 
our  dear  Redeemer,  yet  the  whole  was  no  more  than  a  piece  of 
raillery.  For  though  he  styled  him  "  good,"  yet  he  did  not 
believe  that  he  was  sent  from  God,  as  sufficiently  appears  from 
his  refusing  to  observe  the  counsel  given  him  by  Jesus :  nor 
could  his  artful  insinuations  escape  the  piercing  eye  of  the  great 
Saviour  of  the  world.  He  well  knew  his  secret  intentions,  and 
beheld  the  inmost  recesses  of  his  soul :  and  accordingly  rebuked 
him  for  his  hypocritical  address,  before  he  answered  his  ques- 
tion. "  Why  callest  thou  me  good  ?  there  is  none  good  but  one, 
that  is  God."  Matt.  xix.  17.  But  as  he  had  desired  the  advice 
of  our  blessed  Jesus,  who  never  refused  it  to  any  of  the  sons  of 
men,  he  readily  answered  his  question,  by  telling  him  that  he 
must  observe  all  the  moral  precepts  of  the  law ;  there  being  a 
necessary  connexion  between  the  duties  of  piety  towards  the  A 1  • 
mighty,  and  of  justice  and  temperance  towards  men ;  the  latter 
of  which  were  much  more  difficult  to  counterfeit  than  the  for- 
mer. "  If  thou  wilt  enter  into  life,  keep  the  commandments. 
He  saith  unto  him,  Which  ?  Jesus  said,  Thou  shah  do  no 
murder ;  Thou  shalt  not  commit  adultery ;  Thou  shalt  not 
steal ;  Thou  shalt  not  bear  false  witness;  Honour  thy  father  and 
thy  mother ;  and,  Thou  shalt  love  thy  neighbor  as  thyself. — 


294  LIFE  OF  JESUS  CHRIST. 

The  young  man  saith  unto  bin.  All  these  things  have  I  kept  from 
my  youth  up  ;  What  lack  I  yet  ?"  Matt.  xix.  17,  &c. 

'These  commandments,  perhaps,  he  had  obeyed  in  the  vague 
sense  put  upon  them  by  the  doctors  and  interpreters  of  the  law; 
and,  therefore,  the  character  he  here  gave  of  himself  might  be 
very  just.  For  though  he  was  far  from  being  a  person  who 
feared  God  from  his  heart,  he  might  have  appeared,  in  the  sight 
of  men,  as  a  person  of  a  very  fair  character.  And  having  main- 
tained that  character,  notwithstanding  his  great  riches,  he  cer- 
tainly deserved  commendation  ;  and  therefore  might  be  noticed 
by  that  benevolent  person,  who  left  the  bosom  of  his  Father,  to 
redeem  lost  mankind.  But  he  was,  at  the  same  time,  very  faulty, 
with  regard  to  his  love  of  sensual  pleasures ;  a  sin,  which  might 
have  escaped  even  his  own  observation,  though  it  could  not 
escape  the  all-seeing  eye  of  the  Son  of  God.  Our  blessed 
Saviour,  therefore,  willing  to  make  him  sensible  of  his  secret 
desire  of  possessing  the  riches  of  this  world,  told  him,  that  if  he 
aimed  at  perfection,  he  should  distribute  his  possessions  among 
the  poor  and  indigent,  and  become  his  disciple.  "  If  thou  wilt 
be  perfect,  go  and  sell  that  thou  hast,  and  give  to  the  poor,  and 
thou  shalt  have  treasure  in  heaven  :  and  come  and  follow  me." 

His  heart  being  set  upon  his  possessions,  he  had  no  incli- 
nation to  a  religion  that  enjoined  self-denial,  and  parting  with 
our  darling  sins.  "  But  when  the  young  man  heard  this  saying, 
he  went  away  sorrowful :  for  he  had  great  possessions."  Matt. 
xix.  22. 

This  melancholy  instance  of  the  pernicious  influence  of  riches 
over  the  minds  of  the  children  of  men,  induced  our  blessed 
Saviour  to  caution  his  disciples  against  fixing  their  minds  on 
things  of  such  a  frightful  tendency,  by  showing  how  very  difficult 
it  was  for  a  rich  man  to  procure  a  habitation  in  the  regions  of 
eternal  happiness.  "  Verily,  I  say  unto  you,  that  a  rich  man 
shall  hardly  enter  into  the  kingdom  of  heaven.  And  again  I  say 
unto  you,  It  is  easier  for  a  camel"  (i.  e.  a  cable,  or  large  rope) 
"  to  go  through  the  eye  of  a  needle,  than  for  a  rich  man  to 
enter  into  the  kingdom  of  God.  When  his  disciples  heard  it 
they  were  exceedingly  amazed,  saying,  Wrho  then  can  be  saved  ? 
But  Jesus  beheld  them,  and  said  unto  them.  With  men  this  is 
impossible,  but  with  God  all  things  are  possible."  Matt.  xix. 
23,  &c. 

If  man  be  not  assisted  by  the  grace  of  God,  it  will  be  impos- 
sible for  him  to  obtain  the  happy  rewards  of  the  kingdom  of 
heaven :  but  by  the  assistance  of  grace,  which  the  Almighty 
never  refuses  to  those  who  seek  it  with  their  whole  heart,  it 
is  very  possible. 

This  answer  of  the  blessed  Jesus  was,  however,  far  from 
satisfying  his  disciples,  who  had,  doubtless,  often  i  eflected  with 


LIFE    OF    JESUS    CHRIST.  295 

•jleasuve  on  the  high  posts  they  were  to  enjoy  in  their  Master's 
Kingdom.  Peter  seems  particularly  to  have  been  disappointed: 
and  therefore  addressed  his  Master  in  the  name  of  the  rest, 
begging  him  to  remember  that  his  apostles  had  actually  done 
what  the  young  man  had  refused.  They  had  abandoned  their 
relations,  their  friends,  their  possessions,  and  their  employments 
on  his  account :  and  therefore  desired  to  know  what  reward  they 
were  to  expect  for  these  instances  of  their  obedience  ?  To 
which  Jesus  replied,  that  they  should  not  fail  of  a  reward,  even 
in  this  life  ;  for  immediately  after  his  resurrection,  when  he  as- 
cended to  his  Father,  and  entered  on  his  mediatorial  office,  they 
should  be  advanced  to  the  honor  of  judging  the  twelve  tribes 
of  Israel ;  that  is,  of  ruling  the  church  of  Christ,  which  they 
were  to  plant  in  different  parts  of  the  earth.  "Verily,  I  say 
unto  you,  that  ye  which  have  followed  me  in  the  regeneration, 
when  the  Son  of  man  shall  sit  in  the  throne  of  his  Glory,  ye 
also  shall  sit  upon  twelve  thrones,  judging  the  twelve  tribes  of 
Israel."  Matt.  xix.  28. 

Having  given  this  answer  to  Peter,  he  next  mentioned  the 
rewards  his  other  disciples  should  receive,  both  in  this  world 
and  in  that  which  is  to  come.  They,  said  he,  who  have  forsa- 
ken all  for  my  sake,  shall  be  no  losers  in  the  end :  their  benevo- 
lent Father,  who  intends  to  give  them  possessions  in  the  hea- 
venly Canaan,  will  not  fail  to  support  them,  during  their  long 
and  painful  journey  to  that  happy  country ;  and  raise  them  up 
friends  who  shall  assist  them  with  those  necessaries  they  mighi. 
have  expected  from  their  relations,  had  they  not  left  them  foi 
my  sake.  Divine  Providence  will  take  care  they  have  every 
thing  valuable  that  can  be  given  them  by  their  relations,  or  they 
could  desire  from  large  possessions.  They  shall,  indeed,  bo 
fed  with  the  bread  of  sorrow,  but  this  shall  produce  joys  to 
which  ail  the  earthly  pleasures  bear  no  proportion ;  and,  in  the 
end,  obtain  everlasting  life.  They  shall  leave  this  vale  of  tears, 
with  all  its  pains  and  sorrows,  behind  them,  and  fly  to  the  bosom 
of  their  Almighty  Father,  the  fountain  of  life  and  joy,  where 
they  shall  be  infinitely  rewarded  for  all  the  sufferings  they  have 
undergone  in  this  world. 

Things  shall  then  be  reversed,  and  those  who  have  been  re- 
viled and  contemned  on  earth,  for  the  sake  of  the  Gospel,  shall 
be  exalted  to  honor,  glory  and  immortality :  while  the  others  shall 
be  consigned  to  eternal  infamy.  "  But  many  that  are  first  shall 
be  last,  and  the  last  shall  be  first."  Matt.  xix.  30. 

These  words  seem  also  to  have  been  spoken  to  keep  the  dis- 
ciples humble;  for  in  all  probability  they  at  first  understood 
the  promise  of  their  sitting  on  twelve  thrones,  in  a  natural  sense: 
as  they  were  ready  to  construe  every  expression  to  a  temporal 
kingdom,  which  they  still  expected  their  Master  would  erect 


296  LIFE    OF    JESUS    CHRIST. 

upon  earth.  Our  blessed  Saviour,  therefore,  to  remove  all 
thoughts  they  might  entertain  of  this  kind,  told  them  that  though 
lie  had  described  the  rewards  they  were  to  expect  for  the  ready 
obedience  they  had  shown  to  his  commands,  and  the  pains  they 
were  to  take  In  propagating  the  Gospel  among  the  children  of 
men  ;  yet  those  rewards  were  spiritual,  and  not  confined  to  the 
Jews  alone,  but  extended  also  to  the  Gentiles,  who  in  point  of 
time,  should  excel  the  Jews,  and  universally  embrace  the  Gospel, 
before  that  nation  was  converted. 

To  excite  their  ardent  pressing  forward  in  faith  and  good 
works,  our  Lord  relates  the  parable  of  the  householder,  who, 
at  different  hours  of  the  day,  hired  laborers  to  work  in  his  vine- 
yard. "  The  kingdom  of  heaven,"  says  our  blessed  Saviour, 
"  is  like  unto  a  man  that  is  a  householder,  which  went  early 
in  the  morning  to  hire  laborers  into  his  vineyard :  And  when 
he  had  agreed  with  the  laborers  for  a  penny  a  day,  he  sent  them 
into  his  vineyard.  And  he  wrent  out,  about  the  third  hour,  and 
saw  others  standing  idle  in  the  market-place,  and  said  unto 
them,  Go  ye  also  into  the  vineyard,  and  whatsoever  is  right  I 
will  give  you.  And  they  went  their  way.  Again  he  went  out, 
about  the  sixth  and  ninth  hour,  and  did  likewise.  And  about 
the  eleventh  hour  he  went  out,  and  found  others  standing  idle, 
and  saith  unto  them,  Why  stand  ye  here  all  the  day  idle? 
They  say  unto  him,  Because  no  man  hath  hired  us.  He  saith 
unto  them,  Go  ye  also  into  the  vineyard,  and  whatsoever  is 
right,  that  shall  ye  receive.  So,  when  even  was  come,  the  lord 
of  the  vineyard  said  unto  his  steward,  Call  the  laborer?,  and 
give  them  their  hire,  beginning  from  the  last  unto  the  first. 
And  when  they  came  that  were  hired  about  the  eleventh  houi, 
they  received  every  man  a  penny.  But  when  the  first  came 
they  supposed  that  they  should  have  received  more  ;  and  they 
likewise  received  every  man  a  penny.  And  when  they  had  re- 
ceived it,  they  murmured  against  the  good  man  of  the  house, 
saying,  These  last  have  wrought  but  one  hour,  and  thou  hast 
made  them  equal  unto  us,  which  have  borne  the  burden  and 
heat  of  the  day.  But  he  answered  one  of  them,  and  said, 
Friend,  I  do  thee  no  wrong :  didst  thou  not  agree  with  me  for 
a  penny?  take  that  thine  is,  and  go  thy  way  ;  I  will  give  unto 
this  last  even  as  unto  thee.  Is  it  not  lawful  for  me  to  do  what  ] 
will  with  mine  own?  Is  thine  eye  evil  because  I  am  good?  So 
the  last  shall  be  first,  and  the  first  last :  for  many  be  called,  but 
lew  chosen."  Matt.  xx.  1,  2,  3,  &c. 

Such  is  the  parable  of  the  householder,  as  delivered  by  our 
Saviour:  and,  from  the  applications  he  has  made  of  it,  it  will 
not  be  difficult  to  interpret  it.  The  dispensation  of  religion 
which  God  gave  to  mankind,  in  different  parts  of  the  world,  are 
represented  by  the  vineyard.  The  Jews,  who  were  early  mem 


LIFE    OF   JESUS    CHRIST.  297 

bers  of  the  true  church,  and  obliged  to  obey  the  law  of  Moses, 
arc  the  laborers  which  the  householder  hired  early  in  the  morn- 
ing. The  Gentiles  who  were  converted  at  several  times,  by 
the  various  interpositions  of  Providence,  to  the  knowledge  and 
worship  of  the  true  God,  are  the  laborers  hired  at  the  third, 
sixth,  and  ninth  hours.  And  the  invitation  given  at  the  eleventh 
hour,  implies  the  calling  of  persons  in  the  eve  of  life,  to  the 
knowledge  of  the  Gospel.  The  law  of  Moses  was  a  heavy 
yoke  ;  and  therefore  the  obedience  to  its  precepts  was  very  ele- 
gantly represented  by  bearing  the  heat  and  burden  of  the  whole 
day.  But  the  pi'oseryted  Gentiles,  paid  obedience  only  to  some 
particular  precepts  of  the  law ;  bore  but  part  of  its  weight ; 
and  were  therefore  represented  by  those  who  were  hired  at  the 
third,  sixth,  and  ninth  hours  ;  while  those  heathens  who  regula- 
ted their  conduct  by  the  law  of  nature  only,  and  esteemed  the 
works  of  justice,  piety,  temperance,  and  charity,  as  their  whole 
duty,  are  beautifully  represented  as  laboring  only  one  hour  in  the 
cool  of  the  evening. 

When  the  evening  was  come,  and  each  laborer  was  to  receive 
his  wages,  they  were  all  placed  upon  an  equal  footing ;  these 
rewards  being  the  privileges  and  advantages  of  the  Gospel. 
The  Jews,  who  had  borne  the  grievous  yoke  of  the  Mosaic 
ceremonies,  murmured  when  they  found  the  Gentiles  were  ad- 
mitted to  its  privileges,  without  being  subject  to  their  ceremonial 
worship.  But  we  must  not  urge  the  circumstance  of  the  re- 
ward so  far  as  to  fancy  that  either  Jews  or  Gentiles  merited  the 
blessings  of  the  Gospel,  by  their  having  labored  faithfully  in 
the  vineyard,  or  having  behaved  well  under  their  several  dis- 
pensations. 

The  glorious  Gospel,  with  all  its  blessings,  was  bestowed  en- 
tirely by  the  free  grace  of  God,  and  without  any  thing  in  men 
to  merit  it ;  besides,  it  was  offered  promiscuously  to  all,  whether 
good  or  bad,  and  embraced  by  persons  of  all  characters.  The 
conclusion  of  the  parable  deserves  our  utmost  attention  ;  we 
should  meditate  upon  it,  and  take  care  to  make  our  calling  and 
election  sure. 

After  Jesus  had  finished  these  discourses,  he  continued  his 
journey  towards  Jerusalem,  where  the  chief  priests  and  elders: 
soon  after  the  resurrection  of  Lazarus,  issued  a  proclamation, 
promising  a  reward  to  any  one  who  should  apprehend  him.  In 
all  probability,  this  was  the  reason  why  the  disciples  were  aston- 
ished at  the  alacrity  of  our  Lord,  during  this  journey,  while  they 
themselves  followed  him  trembling.  Jesus,  therefore,  thought 
proper  to  repeat  the  prophecies  concerning  his  sufferings,  in 
order  to  show  his  disciples  that  they  were  entirely  voluntary ; 
adding,  that  though  the  Jews  should  put  him  to  death,  yet, 
instead  of  weakening,  it  should  increase  their  faith,  especially 


298  LIFE    OF    JESUS    CHRIST. 

as  he  would  rise  again,  the  third  day,  from  the  dead.  "  Behold 
we  go  up  to  Jerusalem,  and  all  things  that  are  written  by  the 
prophets  concerning  the  Son  of  Man  shall  be  accomplished: 
tor  he  shall  be  delivered  unto  the  Gentiles,  and  shall  be  mocked, 
and  spitefully  entreated,  and  spitted  on :  and  they  shall  scourge 
him,  and  put  him  to  death ;  and  the  third  day  he  shall  rise 
again."  Luke,  xviii.  32,  33. 

As  this  prediction  manifestly  tended  to  the  confirmation  of 
the  ancient  prophecies,  it  must  have  given  the  greatest  encour- 
agement to  his  disciples  had  they  understood  and  applied  it  in 
a  proper  manner :  but  they  were  so  ignorant  in  the  Scriptures, 
they  had  no  idea  of  what  he  meant.  "  And  they  understood 
none  of  these  things  :  and  this  saying  was  hid  from  them  ;  nei- 
ther knew  they  the  things  which  were  spoken." 

The  sons  of  Zebedee  were  so  ignorant,  that  they  thought  their 
Master,  by  his  telling  them  he  would  rise  again  from  the  dead, 
meant  that  he  would  then  erect  his  empire,  and  accordingly  beg- 
ged that  he  would  confer  on  them  the  chief  posts  in  his  king- 
dom ;  which  they  expressed  by  desiring  to  be  seated,  the  "  one 
on  his  right  hand,  and  the  other  on  his  left,"  in  allusion  to  his 
placing  the  twelve  apostlos  upon  twelve  thrones,  judging  the 
tribes  of  Israel. 

This  race,  ever  since  our  Saviour's  transfiguration,  had  con- 
ceived very  high  notions  of  his  kingdom,  and  possibly  of  their 
own  merit  also,  because  they  had  been  permitted  to  behold  that 
miracle.  But  Jesus  told  them  they  were  ignorant  of  the  nature 
of  the  honor  they  requested ;  and  since  they  desired  to  share 
with  him  in  glory,  asked  them  if  they  were  willing  to  share 
with  him  also  in  his  sufferings.  "  Ye  know  not  what  ye  ask ; 
are  ye  able  to  drink  of  ihe  cup  that  I  shall  drink  of,  and  to  be 
baptized  with  the  baptism  that  I  am  baptized  with  ?"  Matt. 
xx.  22. 

The  two  disciples,  ravished  with  the  prospect  of  the  dignity 
they  were  aspiring  after,  replied  without  hesitation,  that  they 
were  both  able  and  willing  to  share  any  hardship  their  Master 
might  meet  with,  in  the  way  to  the  kingdom.  To  which  he  an- 
swered that  they  should  certainly  share  with  him  his  troubles 
and  afflictions  ;  but  that  they  had  asked  a  favor  which  was  not 
his  to  give.  "  Ye  shall  drink,  indeed  of  my  cup,  and  be  bap- 
tized with  the  baptism  I  am  baptized  with;  but  to  sit  on  my 
right  hand,  and  on  my  left,  is  not  mine  to  give,  but  it  shall  be 
given  unto  them  for  whom  it  is  prepared  by  my  Father."  Matt. 
xx.  23. 

This  ambitious  request  of  the  two  brothers  raised  the  indig- 
nation of  the  rest  of  the  disciples,  who,  thinking  themselves 
equally  deserving  the  principal  posts  in  the  Messiah's  kingdom, 
were  highly  offended  at  the  arrogance  of  the  sons  of  Zebedee. 


LIFE    OF    JESUS    CHRIST.  299 

Jesus,  therefore,  in  order  to  restore  harmony  among  his  disciples, 
told  them  that  his  kingdom  was  very  different  from  those  of  the 
present  world,  and  the  greatness  of  his  disciples  did  not  like 
that  of  secular  princes,  consist  in  reigning  over  others  in  an 
absolute  and  despotic  manner.  "  Ye  know,  that  the  princes  of 
the  Gentiles  exercise  dominion  over  them,  and  they  that  are 
great  exercise  authority  upon  them.  But  it  shall  not  be  so 
amor.g  you ;  but  whosoever  will  be  great  among  you,  let  him  be 
your  minister ;  and  whosoever  will  be  chief  among  you,  let  him 
be  your  servant :  even  as  the  Son  of  Man  came  not  to  be  min- 
istered unto,  but  to  minister,  and  to  give  his  life  a  ransom  for 
many."  Matt.  xx.  25,  &c.  i^e  know  that  rank  and  precedence 
denote  merit  of  character  here :  but  Christian  greatness  and 
spiritual  precedence  consist  in  humility,  of  which  Christ  your 
Saviour  was  made  an  eminent  pattern. 


CHAPTER  XXVIII. 

The  benevolent  Saviour  restores  sight  to  the  Blind. — Kindly 
regards  Zaccheus  the  Publican. — Delivers  the  Parable  oj 
the  Servants  entrusted  with  their  Lord's  money. — Accepts 
the  kind  offices  of  Mary. — Makes  a  public  entry  into  Jeru- 
salem. 

JESUS,  with  his  disciples,  and  the  multitude  that  accompa- 
nied him,  were  now  arrived  at  Jericho,  a  famous  city  of  Pales- 
tine, and  the  second  in  the  kingdom.  Near  this  town  Jesus 
cured  two  blind  men,  who  sat  by  the  road  begging,  and  ex- 
pressed their  belief  in  him  as  the  Messiah.  "  And  as  they  de- 
parted from  Jericho,  a  great  multitude  followed  him.  And 
behold  two  blind  men,  sitting  by  the  way-side,  when  they 
heard  that  Jesus  passed  by,  cried  out,  saying.  Have  mercy 
on  us,  O  Lord,  thou  Son  of  David.  And  the  multitude  rebuked 
them,  because  they  should  hold  their  peace  ;  but  they  cried  the 
moie,  saying,  have  mercy  on  us,  O  Lord,  thou  Son  of  David." 
Malt.  xx.  29,  &c. 

This  importunate  request  had  its  desired  effect  on  the  Son  of 
God.  He  stood  still,  and  called  them  to  him,  that  by  their 
manner  of  walking,  spectators  might  be  convinced  they  were 
really  blind.  As  soon  as  they  approached  him,  he  asked  them, 
What  they  requested  with  such  earnestness  ?  To  which  the  beg- 
gars answered,  That  they  might  receive  their  sight.  "  What 
will  ye  that  I  shall  do  unto  vou  ?"  They  say,  "  Lord,  that  our 


300  LIFE    OF   JESUS    CHRIST. 

eyes  may  be  opened."  This  request  was  not  made  in  vain; 
their  compassionate  Savioui  touched  their  eyes,  and  immediately 
they  received  sight,  and  followed  him,  glorifying  and  praising 
God. 

After  conferring  sight  on  these  beggars,  Zaccheus,  chief  of 
thj  publicans,  having  often  heard  the  fame  of  our  Saviour's 
miracles,  was  desirous  of  seeing  his  person ;  but  the  lowness 
of  his  stature  preventing  him  from  satisfying  his  curiosity,  "  he 
ran  before,  and  climbed  up  a  sycamore  tree  to  see  him,  for  he 
was  to  pass  that  way."  As  Jesus  approached  the  place  where 
he  was,  "  he  looked  up,  and  saw  him,  and  said  unto  him,  Zac- 
cheus, make  haste,  and  come  down,  for  to-day  I  must  abide  at 
thy  house."  Luke,  xix.  5. 

*The  publican  expressed  his  joy  at  our  Lord's  condescending 
to  visit  him,  took  him  to  his  house,  and  showed  him  all  the 
marks  of  civility  in  his  power.  But  the  people,  when  they  saw 
he  was  going  to  the  house  of  a  publican,  condemned  his  con- 
duct, as  not  conformable  to  the  character  of  a  prophet.  Zac- 
cheus seems  to  have  heard  these  unjust  reflections ;  and,  there- 
fore, was  willing  to  justify  himself,  before  Jesus  and  his  attend- 
ants. "  And  Zaccheus  stood,  and  said  unto  the  Lord,  Behold, 
Lord,  the  half  of  my  goods  I  give  to  the  poor ;  and  if  I  have 
taken  any  thing  from  any  man  by  false  accusation,  I  restore  hirr. 
four-fold.  And  Jesus  said  unto  him,  This  day  is  salvation  come 

•>  this  house,  forasmuch  as  he  also  is  a  son  of  Abraham."  Luke, 

ix.  8,  <fec. 
Our  Saviour  further  to  convince  the  people  that  the  design  of 

is  mission  was  to  seek  and  to  restore  life  and  salvation  to  lost 
and  perishing  sinners,  adds,  "  The  Sen  of  man  is  come  to  seek 
and  to  save  that  which  was  lost." 

While  Jesus  continued  in  the  house  of  Zaccheus  the  publican, 
he  spake  a  parable  to  his  followers,  who  supposed,  at  his  arrival 
in  the  royal  city,  he  would  erect  the  long-expected  kingdom 
of  the  Messiah.  "  A  certain  nobleman,"  said  he,  "  went  into 
a  far  country  to  receive  for  himself  a  kingdom,  and  to  return. 
And  he  called  his  ten  servants,  and  delivered  them  ten  pounds, 
and  said  unto  them,  Occupy  till  I  come.  But  his  citizens 
hated  him,  and  sent  a  message  after  him,  saying,  We  will 
not  have  this  man  to  reign  over  us.  And  it  came  to  pass,  that 
when  he  was  returned,  having  received  the  kingdom,  then  he 
commanded  these  servants  to  be  called  unto  him,  to  whom  he 
had  given  the  money,  that  he  might  know  how  much  every  mail 
had  gained  by  trading.  Then  came  the  first,  saying,  Lord,  thy 
pound  hath  gained  ten  pounds.  And  he  said  unto  him,  Well, 
thou  good  servant ;  because  ihou  hast  been  faithful  in  a  very  lit- 
tle, have  thou  authority  over  ten  cities.  And  the  second  came, 
saying,  Lord,  thy  pound  hath  gained  five  pounds.  And  he  said 


LIFE    OF   JESUS    CHRIST.  301 

likewise  to  him,  Be  thou  also  over  five  cities.  And  another 
carne,  saying  Lord,  behold  here  is  thy  pound,  which  I  have 
kept  laid  up  in  a  napkin  ;  for  I  feared  thee,  because  thou  art  an 
austere  man:  thou  takest  up  that  thou  laidst  not  down,  and 
reapest  that  thou  didst  not  sow.  And  he  saith  unto  him,  Out 
of  thine  own  mouth  will  I  judge  thee,  thou  wicked  servant. 
Thou  knewest  that  I  was  an  austere  man,  taking  up  that  I  laid 
not  down,  and  reaping  that  I  did  not  sow :  Wherefore,  then, 
gavest  not  thou  rny  money  into  the  bank,  that  at  my  coming  J 
might  have  required  mine  own  with  usury  ?  And  he  said  untc 
them  that  stood  by,  Take  from  him  the  pound,  and  give  it  to 
him  that  hath  ten  pounds,  (and  they  said  unto  him,  Lord,  he 
hath  ten  pounds.)  For  I  say  unto  you,  That  unto  every  one 
which  hath  shall  be  given ;  and  from  him  that  hath  not,  even 
that  he  hath  shall  be  taken  away  from  him.  But  those,  mine 
enemies,  which  would  not  that  I  should  reign  over  them,  bring 
hither  and  slay  them  before  me."  Luke,  xix.  12,  &c. 

In  this  parable  we  have  the  characters  of  three  sorts  of  men, 
delineated  by  our  blessed  Saviour  himself;  namely,  the  true  dis- 
ciples of  the  Messiah ;  the  hypocrites,  and  the  openly  profane. 
And  the  treatment  these  servants  met  with,  represent  the  final 
sentences  that  will  be  passed  upon  them,  by  the  awful  Judge 
of  the  whole  earth.  The  true  disciples  shall  be  rewarded  with 
the  honors  and  pleasures  of  immortality ;  the  hypocrites  strip- 
ped of  all  the  advantages  they  so  often  boasted,  and  loaded 
with  eternal  infamy;  and  the  open  enemies  of  Christ  shall 
suffer  punishment,  severe  in  proportion  to  the  degree  of  their 
guilt. 

But  though  this  is  the  general  sense  of  the  parable,  yet  it  has 
also  a  particular  relation  to  the  time  when  it  was  spoken ;  and  was 
intended  to  teach  the  disciples,  that  though  they  might  imagine 
the  Messiah's  kingdom  was  speedily  to  be  erected,  and  they 
were  soon  to  partake  of  its  happiness,  yet  this  was  not  to 
happen  before  the  death  of  their  Master ;  that  they  themselves 
must  perform  a  long  and  laborious  course  of  services,  before 
they  received  their  eternal  reward.  That  after  his  resurrection, 
when  he  had  obtained  the  kingdom,  he  would  return  from  Jus 
seat  of  majesty,  and  reckon  with  all  his  servants,  and  reward 
every  one  according  to  the  improvements  he  had  made  in  the 
trust  committed  to  his  care  :  and  that  he  would  execute,  in  an 
exemplary  manner,  his  vengeance  on  those  who  refused  to  lei 
him  reign  over  them,  and  did  all  in  their  power  to  hinder  the 
erection  of  his  kingdom  among  others. 

After  speaking  this  parable,  Jesus  left  the  house  of  Zaccheus 
the  publican,  and  continued  his  journey  towards  Jerusalem, 
where  he  proposed  to  celebrate  the  passover :  he  was  earnest- 
ly expected  by  the  people,  who  came  up  to  purify  themselves, 


602  LIFE    OF    JESUS    CHRIST. 

and  who  began  to  doubt  whether  he  would  venture  to  come  to 
the  feast.  This  delay,  however,  was  occasioned  by  the  pro- 
clamation issued  by  the  chief  priests,  promising  a  reward  to  any 
who  would  discover  the  place  of  his  retirement.  "  Now  both 
the  chief  priests  and  the  pharisees  had  given  a  commandment, 
that  if  any  man  knew  where  he  were,  he  should  shew  it,  that 
they  might  take  him."  John,  xi.  57. 

Six  days  before  the  passover,  Jesus  arrived  at  Bethany,  and 
repaired  to  the  house  of  Lazarus,  whom  he  had  raised  from  the 
dead.  "  There  they  made  him  a  supper,  and  Martha  served : 
but  Lazarus  was  one  of  them  that  sat  at  the  table  with  him. 
Then  took  Mary  a  pound  of  ointment  of  spikenard,  very  cost- 
ly, and  anointed  the  feet  of  Jesus,  and  wiped  his  feet  with  her 
hair :  and  the  house  was  filled  with  the  odour  of  the  ointment. 
Then  saith  one  of  his  disciples,  Judas  Iscariot,  Simon's  son, 
which  should  betray  him,  Why  was  not  this  ointment  sold  for 
three  hundred  pence,  and  given  to  the  poor  ?  This  he  said,  not 
that  he  cared  for  the  poor ;  but  because  he  was  a  thief,  and  had 
the  bag,  and  bare  what  was  put  therein.  Then  said  Jesus,  Let 
her  alone ;  against  the  day  of  my  burying  hath  she  kept  this. 
For  the  poor  always  ye  have  with  you ;  but  me  ye  have  not  al- 
ways." John,  xii.  2,  &c. 

As  Bethany  was  not  above  two  miles  from  Jerusalem,  the 
news  of  his  arrival  was  soon  spread  through  the  capital,  and 
great  numbers  of  the  citizens  came  to  seek  Lazarus,  who  had 
been  raised  from  the  dead,  together  with  the  great  prophet, 
who  had  wrought  so  stupendous  a  miracle,  and  many  of  them 
were  convinced  both  of  the  resurrection  of  the  former,  and  the 
divinity  of  the  latter:  but  the  news  of  their  conversion,  together 
with  the  reason  of  it,  being  currently  reported  in  Jerusalem, 
the  chief  priests  were  soon  sensible  of  the  weight  so  great  a 
miracle  must  have  on  the  minds  of  the  people ;  and  therefore 
determined,  if  possible,  to  put  both  Jesus  and  Lazarus  to 
death. 

Our  blessed  Lord,  though  he  knew  the  design  of  the  Jews 
upon  him,  also  knew  that  it  became  him  to  fulfil  all  righteous- 
ness, and  was  so  far  from  declining  to  visit  Jerusalem,  that 
he  even  entered  it  in  a  public  manner.  When  they  "  were  come 
to  Bethpage  unto  the  Mount  of  Olives,  then  sent  Jesus  two 
disciples,  saying  unto  them,  Go  unto  the  village  over  against 
you,  and  straightway  ye  shall  find  an  ass  tied,  and  a  colt  with 
her :  loose  them,  and  bring  them  unto  me.  And  if  any  man 
say  ought  unto  you,  ye  shall  say,  the  Lord  hath  need  of  them  ; 
and  straightway  lie  will  send  them.  All  this  was  done,  that  it 
might  be  fulfilled  which  was  spoken  by  the  prophet,  saying, 
Tell  ye  the  daughter  of  Zion,  Behold,  thy  king  cometh  unto 
thee,  meek,  and  sitting  upon  an  ass,  and  a  colt  the  foal  of 


LIFE    OF   JESUS   CHRIST.  305 

an  ass.  And  the  disciples  went  and  did  as  Jesus  commanded 
them,  and  brought  the  ass  and  the  colt,  and  put  on  them  their 
clothes,  and  they  set  him  thereon.  And  a  very  great  multitude 
spread  their  garments  in  the  way :  and  others  cut  down  branches 
from  the  trees,  and  strewed  them  in  the  way.  And  the  multi- 
tudes that  went  before,  and  that  followed,  cried,  saying,  Hosannah 
to  the  son  of  David:  blessed  is  he  that  cometh  in  the  name  of 
the  Lord,  Hosannah  in  the  highest.  And  when  he  was  come  into 
Jerusalem,  all  the  city  was  moved,  saying,  Who  is  this  ?  And 
the  multitude  said,  This  is  Jesus,  the  prophet  of  Nazareth  of 
Galilee."  Matt.  xx.  1—  3,  &c. 

Some  of  the  most  strenuous  of  the  deistinl  tribe  have  endea- 
vored to  turn  this  circumstance  into  ridicule :  but  in  this  they 
discover  the  height  of  ignorance,  because  they  judge  by  the  pre- 
judices of  our  own  times  and  country.  And  when  those  who 
look  no  farther  than  the  manners  and  customs  before  them,  exa- 
mine this  part  of  the  sacred  history  by  the  standard  of  modern 
prejudices,  they  see,  or  think  they  see,  something  quite  incon- 
sistent with  the  gravity  and  dignity  of  the  person,  pretending  to 
be  king  of  the  Jews,  when  Christ  is  represented  entering  in 
triumph  into  Jerusalem,  sitting  on  an  ass.  But  however  con- 
temptible an  ass,  or  a  man  riding  on  that  creature,  may  be  at 
present,  it  was  not  so  from  the  beginning.  In  many  countries, 
and  particularly  in  Judea,  persons  of  the  highest  distinction 
usually  rode  upon  asses.  The  governors  of  Israel  are  described 
in  the  songs  of  Deborah,  as  "  riding  on  white  asses."  Judges, 
v.  10.  And  the  thirty  sons  of  Jair,  who  was  judge  and  prince 
over  Israel  twenty-two  years,  are  said  to  ride  on  thirty  ass-colts. 
Judges,  x.  4.  And  another  judge  is  recorded  to  have  had  forty 
sons  and  thirty  nephews,  that  rode  on  seventy  ass-colts.  Judges, 
xii.  14. 

It  may,  however,  be  asked,  supposing  it  was  an  usual  thing  to 
ride  on  an  ass,  why  should  this  common  practice  be  mentioned 
in  relation  to  the  Messiah,  as  a  mark  of  distinction  ?  Might  not 
the  prophet,  upon  this  supposition,  as  well  have  said,  He  shall 
come  walking  on  foot ?  And  would  he  not  have  been  as  well 
known  by  one  character  as  by  the  other  ?  Besides,  if  we  turn  to 
the  book  of  Zeohariah,  where  this  prophecy  is  to  be  found,  we 
shall  see  the  person  there  described  to  be  a  king ;  a  just  king, 
and  one  having  salvation :  and  what  is  there  in  this  character  of 
riding  on  the  back  of  an  ass,  that  is  peculiar  to  a  king,  to  a  just 
king,  and  to  one  who  was  to  bring  salvation  and  deliverance  to 
his  people  ? 

These  questions,  however  difficult  they  at  first  sight  may  ap- 
pear, are  easily  answered,  not  by  considering  the  state  and  con- 
dition of  kings  in  general,  but  that  peculiar  to  a  king  of  Israel, 
on  which  the  propriety  of  this  character  is  founded. 
20 


LIFE    OF   JESUS    CHRIST. 

If  we  look  into  the  history  of  the  rise  and  fall  of  nations,  we 
shall  generally  find,  that  their  prosperity  and  success  were  pro- 
portioned to  the  force  and  power,  and  to  the  conduct  and  abilities 
of  their  leaders.  But  with  the  Jews,  who,  from  slaves  in  Egypt, 
became  a  powerful  people,  the  case  was  very  different.  The 
best  and  greatest  of  their  kings,  and  he  who  carried  their  empire 
to  its  greatest  height,  has  left  us  another  account  of  their  affairs  ; 
"  The  people,"  says  he,  "  got  not  the  land  in  possession  by  their 
own  swords,  neither  did  their  own  arm  save  them  :  but  thy  right 
hand,  and  thine  arm,  and  the  light  of  thy  countenance,  because 
tliou  hadst  a  favor  unto  them."  Psal.  xliv.  3,  &c. 

When  we  read  these,  and  other  similar  passages,  we  are  apt 
to  ascribe  them  to  the  piety  and  devotion  of  the  psalmist,  to  con- 
sider them  only  as  acknowledgments  of  God's  general  providence 
in  the  affairs  of  the  world,  and  hence  are  apt  to  overlook,  or  not 
sufficiently  consider,  the  historical  truths  they  contain. 

It  is  true,  indeed,  that  all  success,  in  the  strictest  sense,  should 
be  ascribed  to  God  ;  that  it  is  he  who  giveth  victory  unto  kings  ; 
but  he  generally  makes  use  of  natural  means,  and  it  is  no  offence 
to  his  providence,  that  kings  list  their  thousands  of  horse  and 
foot,  to  secure  themselves  and  their  dominions.  But  with  the 
Jews  it  was  very  different :  they  were  never  so  weak,  as  when 
they  made  themselves  strong ;  never  so  certainly  ruined,  as  when 
their  force  was  great  enough  to  create  a  confidence  in  themselves. 
For  God  had  taken  the  defence  of  Israel  upon  himself;  and 
whenever  the  people  took  it  out  of  his  hands,  to  place  it  in  their 
own,  they  were  sure  to  be  undone. 

Nay,  so  tender  was  God  of  his  honor,  in  this  respect,  and  so 
concerned  to  justify  his  promise  to  protect  Israel,  in  the  eyes  of 
the  world,  that  he  would  not  always  permit  natural  causes  to  in- 
terfere in  their  deliverance,  lest  the  people  should  grow  doubtful 
to  whom  they  ought  to  ascribe  their  victories ;  and  for  the  same 
reason  it  was,  that  he  commanded  the  people  to  have  neither 
horses  nor  chariots  of  war  for  their  defence.  Not  because  they 
were  thought  useless  in  war,  for  it  is  well  known  they  were  the 
strength  of  the  ancient  kingdoms,  but  because  God  himself  had 
undertaken  their  defence,  and  he  wanted  neither  horse  nor  foot 
to  fight  their  battles. 

This  law,  as  is  evident  from  the  Jewish  history,  was  observed 
for  near  four  hundred  years,  namely,  till  about  the  middle  of 
Solomon's  reign.  And  while  David  swayed  the  sceplre  of  Israel, 
when  the  kingdom  was  carried  to  its  utmost  height,  he  himself 
rode  upon  a  mule,  and  provided  no  better  equipage  for  his  son, 
on  the  day  of  his  coronation.  "  Cause  Solomon,  my  son,"  said 
David,  "to  ride  upon  my  own  mule,  and  bring  him  down  to 
Gihon.  And  let  Zadok  the  priest,  and  Nathan  the  prophet, 
anoint  him  there  king  over  Israel."  1  Kings,  i.  33,  34.  And 


LIFE    OF    JESUS    CHRIST.  807 

when  that  pious  prince  looked  back,  and  contemplated  this  state 
of  things,  he  might  well  say,  "  Some  trust  in  chariots,  and  some 
in  horses ;  but  we  will  remember  the  name  of  the  Lord  our  God." 
PsaL  xx.  7. 

In  the  reign  of  Solomon  things  quickly  changed  their  aspect. 
He  married  the  daughter  of  the  king  of  Egypt,  and  opened  a 
commerce  between  that  country  and  his  own,  by  which  means 
he  soon  acquired  an  immense  number  of  horses  and  chariots ;  and 
all  his  successors,  when  they  had  it  in  their  power,  followed  his 
example.  But  what  did  the  kingdom  gain  by  this  change? 
They  were  before  a  rich  and  flourishing  people  :  but  after  break- 
ing this  law  of  the  Most  High,  their  wealth  and  power  gradually 
declined,  till  at  last  their  habitations  were  laid  waste,  their  temple 
and  cities  burnt  with  fire,  and  they  themselves  carried  captive 
into  a  strange  land. 

It  may,  perhaps,  be  asked,  wherein  the  guilt  of  having  a  coun- 
try full  of  horses  consisted  ?  There  is  certainly  no  moral  crime 
in  purchasing  and  keeping  these  creatures:  but  the  kings  of  Israel 
were  exalted  to  the  throne,  on  condition  that  they  should  renounce 
the  assistance  of  chariots  and  horses,  and  depend  upon  God  for 
success  in  the  day  of  battle. 

Having  thus  considered  this  law,  and  the  consequences  that 
resulted  from  the  breach  of  it,  let  us  now  look  back  to  the  pro- 
phecy relating  to  the  Messiah.  "  Rejoice  greatly,  O  daughtei 
of  Zion :  shout,  O  daughter  of  Jerusalem :  behold,  thy  king 
cometh  u.ato  thee  :  he  is  just,  and  having  salvation ;  lowly,  and 
riding  up  >n  an  ass,  and  upon  a  colt  the  foal  of  an  ass.  And  I 
will  cut  off  the  chariot  from  Ephraim,  and  the  horse  from  Jeru- 
salem." Zech.  ix.  9,  &c. 

Such  is  the  king  who  was  to  save  the  descendants  of  Jacob  ; 
and  what  sort  of  a  king  could  be  expected  ?  Is  it  possible  to 
imagine  that  God  would  send  a  king  to  save  them  who  would  be 
like  the  kings  which  had  undone  them?  Is  it  not  more  reasonable 
to  think,  that  he  would  resemble  those  who  had  been  deliverers 
of  their  country  ?  Kings  who  feared  God,  and  therefore  feared 
no  enemy :  who,  though  mounted  on  asses,  and  colts  the  foals  of 
asses,  were  able  to  put  to  flight  the  thousands  and  ten  thousands 
of  chariots  and  horses  that  came  against  them. 

The  king,  foretold  by  the  prophet,  was  also  to  be  just,  meek, 
and  lowly  ;  but  how  could  he  have  deserved  that  character  had 
he  appeared  in  the  pride  and  pomp  of  war,  surrounded  with 
horses  and  chariots,  in  direct  opposition  to  the  law  of  God  ?  or, 
as  he  was  to  bring  salvation  to  the  people,  could  he  make  use  of 
those  means  which  God  had  never  prospered,  and  which  he  de- 
clared he  never  would  ? 

It  appears,  then,  that  it  was  essential  to  the  character  of  a 
king  of  Israel,  who  was  to  be  just  and  lowly,  and  to  bring  sal 


.'308  LIFE    OF    JESUS    CHRIST. 

vation  with  him,  that  he  should  come  riding  on  an  ass,  and  a 
colt  the  foal  of  an  ass ;  but  if  any  doubt  can  yet  remain,  let  the 
prophet  himself  explain  it,  who  immediately  after  the  description 
of  the  promised  king,  adds, "  and  I  will  cut  off  the  chariot  from 
Ephraim,  and  the  horse  from  Jerusalem:"  plainly  intimating 
that  the  character  given  of  the  Messiah,  that  he  should  ride  on  an 
ass,  was  in  opposition  to  the  pride  of  their  warlike  kings,  who,  by 
their  great  strength  in  chariots  and  horses,  had  ruined  themselves 
and  their  people. 

Thus  have  we  undeniably  shown  the  intention  of  the  prophet 
when  he  foretold,  that  the  Messiah  should  ride  on  an  ass  ;  and 
from  hence  it  appears,  that  the  enemies  of  revelation  have  not 
the  least  reason  for  turning  this  transaction  into  ridicule.  Was 
it  any  reproach  to  Christ  to  ride  into  Jerusalem  on  the  foal 
of  an  ass,  when  David,  the  greatest  of  his  ancestors,  and  Solo- 
mon, the  wisest,  as  long  as  he  was  wise,  rode  in  the  same  man- 
ner ?  Can  the  Jews  object  to  this  circumstance,  and  yet  talk  of 
the  glories  of  David,  and  the  magnificence  of  Solomon,  who,  in 
the  midst  of  all  that  glory  and  magnificence,  did  the  very  same 
thing  ?  Or  can  they  stumble  at  this  character  of  the  Messiah, 
without  forgetting  by  what  princes  their  ancestors  were  saved, 
and  by  what  undone  ? 

But  to  leave  this  digression.  The  prodigious  multitude  that 
now  accompanied  Jesus  filled  the  pharisees  and  great  men  with 
malice  and  envy,  because  every  method  they  had  taken  to  hinder 
the  people  from  following  Jesus  had  proved  ineffectual.  "  The 
pharisees  therefore  said  among  themselves,  Perceive  ye  how  ye 
prevail  nothing  ?  Behold,  the  world  is  gone  after  him."  John, 
xii.  19. 

But  when  our  blessed  Saviour  drew  near  the  city  of  Jerusalem, 
surrounded  by  the  rejoicing  multitude,  notwithstanding  the  many 
affronts  he  had  there  received,  he  beheld  the  city,  and  with  a 
divine  generosity  and  benevolence,  which  nothing  can  equal, 
wept  over  it,  and,  in  the  most  pathetic  manner,  lamented  the 
calamities  which  he  foresaw  were  coming  upon  it,  because  its 
inhabitants  were  ignorant  of  the  time  of  their  visitation  "  If," 
said  he, "  thou  hadst  known,  even  thou,  at  least  in  this  thy  day, 
the  things  which  belong  unto  thy  peace  !  but  now  they  are  hid 
from  thine  eyes.  For  the  days  shall  come  upon  thee,  that  thine 
enemies  shall  cast  a  trench  about  thee,  and  compass  thee  round, 
and  keep  thee  in  on  every  side.  And  shall  lay  thee  even  with 
the  ground,  and  thy  children  within  thee  ;  and  they  shall  not 
leave  in  thee  one  stone  upon  another :  because  thou  knewest  not 
ihe  time  of  thy  visitation."  Luke,  xix.  42,  &c. 

Behold  here,  ye  wondering  mortals,  behold  an  example  of  gen- 
erosity infinitely  superior  to  any  furnished  by  the  heathen  world! 
An  example  highly  worthy  for  them  to  imitate  and  admire  1 


LIFE  OF  JESUS  CHRIST.  309 

When  Jesus,  surrounded  by  the  multitude,  entered  Jerusalem, 
ihe  whole  city  was  moved  on  account  of  the  prodigious  concourse 
of  people  that  accompanied  him,  and  their  continued  acclama- 
tions. Jesus  rode  immediately  to  the  temple ;  but  it  being  evening 
he  soon  left  the  city,  to  the  great  discouragement  of  the  people, 
who  expected  he  was  immediately  to  have  taken  into  his  hands 
the  reins  of  government.  "  And  Jesus  entered  into  Jerusalem, 
and  into  the  temple :  and  when  he  had  looked  round  about  upon 
all  things,  and  now  the  even-tide  was  come,  he  went  out  unto 
Bethany  with  the  twelve."  Mark,  xi.  11. 


CHAPTER  XXIX. 

Jesus  pronounces  a  curse  upon  the  Fig-tree. — Expels  the  pro- 
faners  of  the  temple. — Asserts  his  divine  authority,  and  de- 
livers two  parables. 

AT  the  earliest  dawn  our  blessed  Saviour  left  Bethany  to  visit 
again  the  capital  of  Judea.  And  as  he  pursued  his  journey,  he 
saw,  at  a  distance,  a  fig-tree,  which,  from  its  fulness  of  leaves, 
promised  abundance  of  fruit.  The  inviting  object  induced  him 
to  approach  it,  in  expectation  of  finding  figs,  for  he  was  hungry, 
and  the  season  for  gathering  them  was  not  yet  arrived  ;  but  on  his 
coming  to  the  tree,  he  found  it  to  be  really  barren  ;  upon  which 
the  blessed  Jesus  said  to  it,  "  Let  no  fruit  grow  on  thee  hencefor- 
ward for  ever."  Matt.  xxi.  19. 

The  action,  which  was  purely  emblematical,  and  prefigured 
the  speedy  ruin  of  the  Jewish  nation,  on  account  of  its  unfruitful- 
ness,  under  all  the  advantages  it  then  enjoyed,  has,  by  the  enemies 
of  revelation,  been  represented  as  an  action  unbecoming  the  Re- 
deemer of  mankind.  But  if  they  had  fully  considered  its  intention 
they  would  have  been  convinced,  that,  like  the  rest  of  his  mi- 
racles, it  was  done  with  a  gracious  intention  ;  namely,  to  waken 
his  countrymen  from  their  lethargy,  and,  by  repentance,  prevent 
the  total  ruin  of  their  church  and  nation. 

Being  disappointed  in  finding  fruit  on  the  fig-tree,  our  blessed 
Saviour  pursued  his  journey  to  Jerusalem  ;  and,  on  his  arrival, 
went  straightway  to  the  temple,  the  outer  court  of  which  he 
found  full  of  merchandise.  A  sight  like  this  vexed  his  meek  and 
righteous  soul,  so  that  he  drove  them  all  out  of  the  temple,  over- 
turned the  tables  of  the  money  changers,  and  the  seats  of  them 
that  sold  doves,  and  would  not  suffer  any  vessel  to  be  carried 
through  the  temple,  "  saying  unto  them,  It  is  written,  My  house 


310  LIFE    OF    JESUS    CHRIST. 

is  the  house  of  prayer,  bul  ye  have  made  it  a  den  of  thieves." 
Luke,  xix.  46. 

St.  Jerome  considers  this  as  one  of  the  greatest  of  our  Sav- 
iour's transactions.  And  it  must  be  owned  that  the  circum- 
stances are  very  extraordinary ;  that  one  man  should  undertake 
so  bold  and  execute  so  hazardous  a  task.  One  man,  without  a 
commission  from  Caesar  ;  without  any  countenance  from  the 
Jewish  rulers ;  without  any  arms  either  to  terrify  the  multitude  or 
defend  himself.  That  he  should  cast  out  the  whole  tribe  of  mer- 
cenary traffickers,  wrest  from  those  worshippers  of  wealth,  their 
darling  idol ;  and  trample  it  under  foot :  and  all  this  without  tu- 
mult or  opposition  :  riot  one  of  the  sacrilegious  rabble  daring  to 
move  the  hand  or  open  the  mouth. 

Whoever,  I  say,  reflects  on  the  fierce  and  ungovernable  na- 
ture of  an  enraged  populace,  or  considers  the  outrageous  zeal  of 
Demetrius,  and  the  craftsmen,  on  a  less  irritating  occasion,  may 
possibly  find  himself  almost,  if  not  altogether  of  the  Latin  father's 
opinion. 

There  is  a  tradition,  that  a  certain  bright  and  dazzling  lustre 
flamed  from  his  eyes,  which  they  wrere  unable  to  bear,  as  the 
people  could  not  behold  the  face  of  Moses,  for  the  glory  that 
surrounded  him.  But  as  the  Scriptures  take  no  notice  of  this 
transcendent  lustre,  we  must  only  adore  the  greatness  of  the  fact, 
and,  at  the  same  time,  so  improve  this  miracle  to  our  spiritual 
advantage,  as  to  secure,  by  accepting  his  grace,  the  power  of  this 
mighty  reformer  in  our  favor,  that  when  lie  shall  come  in  glory, 
we  may  be  safe  under  the  shadow  of  his  divine  wings,  while  he 
takes  fearful  vengeance  on  those,  who  prostitute  the  most  sacred 
places  to  mercenary  purposes. 

Having  dispersed  this  venal  tribe,  the  people  brought  unto  him 
the  blind,  the  lame,  and  the  diseased,  who  were  all  healed  by  the 
Son  of  God  ;  so  that  the  very  children,  when  they  saw  the  many 
miraculous  cures  he  performed,  proclaimed  him  to  be  the  great 
Son  of  David,  the  long  expected  Messiah. 

Such  behaviour  not  a  little  incensed  the  pharisees  :  but  they 
feared  the  people,  and  therefore  only  asked  him,  if  he  heard  what 
the  children  said  ?  insinuating,  that  he  ought  to  rebuke  them,  and 
not  suffer  them  thus  to  load  him  with  the  highest  praises.  But 
Jesus,  instead  of  giving  a  direct  answer  to  their  question,  repeat- 
ed a  passage  out  of  the  eighth  Psalm.  "  Have  ye  never  read," 
said  the  blessed  Jesus,  "Out  of  the  mouths  of  babes  and  suck- 
lings thou  hast  ordained  strength  ?"  Giving  them  to  understand, 
that  the  meanest  of  God's  works  have  been  made  instrumental  in 
spreading  his  praise. 

The  evening  being  now  come,  Jesus,  with  his  disciples,  left 
the  city  and  retired  to  Bethany,  where  his  benevolent  miracle, 
m  raising  Lazarus  from  the  dead  had  procured  him  many 


LIFE  OF  JESUS  CHRIST.  311 

friends  among  whom  he  was  always  in  safety.  The  next  morn- 
ing, as  they  were  returning  to  Jerusalem,  the  disciples  were 
astonished  at  beholding  the  fig-tree  that  had  been,  but  the  morn- 
ing before,  declared  barren,  "  dried  up  from  the  roots :"  they 
had.  in  all  probability,  forgotten  what  our  Saviour  had  said  to 
this  fig-tree,  till  its  dry  and  withered  aspect  brought  it  again  to 
their  memory.  Peter,  on  seeing  this  astonishing  phenomenon, 
said  unto  Jesus, "  Master,  behold  the  fig-tree  which  thou  cursedst 
is  withered  away !"  To  which  Jesus  answered,  that  whosoever 
had  faith  in  the  Almighty,  or  thoroughly  believed  in  his  miracles, 
should  be  able  to  do  much  greater  th-ngs  than  the  withering  of 
the  fig-tree.  "  And  Jesus  answering,  saith  unto  them,  Have 
faith  in  God.  For  verily  I  say  unto  you,  that  whosoever  shall 
say  unto  this  mountain,  Be  thou  removed,  and  be  thou  cast  into 
the  sea,  and  shall  not  doubt  in  his  heart,  but  shall  believe  that 
those  things  which  he  saith  shall  come  to  pass,  he  shall  have 
whatsoever  he  saith."  Mark,  xi.  22,  23. 

Our  Lord  added,  that  whatsoever  they  should  ask  by  faith, 
they  should  receive  ;  and  concluded  by  giving  them  directions 
concerning  prayer,  which  was  necessary  to  increase  the  faith  he 
mentioned.  "  And  when  ye  stand  praying,  forgive,  if  ye  have 
aught  against  any :  that  your  Father  also  which  is  in  heaven 
may  forgive  you  your  trespasses.  But  if  ye  do  not  forgive, 
neither  will  your  Father  which  is  in  heaven  forgive  your  tres- 
passes." Mark,  xi.  25,  26. 

During  the  time  the  blessed  Jesus  remained  in  the  temple, 
certain  proselyted  Greeks,  who  came  up  to  worship  at  Jerusa- 
lem, desired  to  see  him,  having  long  cherished  expectations  of 
beholding  the  promised  Messiah.  Accordingly,  they  applied  to 
Philip,  a  native  of  Bethsaida,  who  mentioned  it  to  Andrew, 
and  he  told  it  to  Jesus.  Upon  which  our  blessed  Saviour  told 
his  disciples,  that  he  should  soon  be  honoured  with  the  conver- 
sion of  the  Gentiles :  "  The  hour  is  come,"  said  he,  "  that  the 
Son  of  man  should  be  glorified."  But  declared,  that  before  this 
glorious  event  happened,  he  must  suffer  death :  illustrating  the 
necessity  there  was  of  his  dying,  by  the  similitude  of  casting 
grain  into  the  earth.  "  Verily,  verily,  I  say  unto  you,  Except 
a  corn  of  wheat  fall  into  the  ground,  and  die,  it  abideth  alone : 
but  if  it  die,  it  bringeth  forth  much  fruit."  Luke,  xii.  24.  Add- 
ing, that  since  it  was  absolutely  necessary7  for  him,  their  Lord 
and  Master,  to  suffer  the  pains  of  death  before  he  ascended  the 
throne  of  his  glory ;  so  they,  as  his  followers,  must  also  expect 
to  be  persecuted  and  spitefully  used  for  his  name's  sake  ;  but  il 
they  persevered,  and  even  resolved  to  lose  their  lives  in  his 
service,  he  would  reward  their  constancy  with  a  crown  of  glory 
At  the  same  time  he  intimated,  that  the  strangers,  if  their  desire 
of  conversing  with  him  proceeded  from  a  hope  of  obtaining 


312  LIFE    OF    JESUS    CHRIST. 

from  him  temporal  preferments,  would  find  themselves  sadly  dis- 
appointed. "  If  any  man  serve  me,  let  him  follow  me ;  and 
where  I  am,  there  shall  also  my  servant  be  ;  if  any  man  serve 
me,  him  will  my  Father  honor."  John,  xii.  26. 

Our  blessed  Lord  was  now  so  affected,  that  he  uttered,  in  a 
very  pathetic  manner,  his  grief,  and  addressed  his  heavenly  Fa- 
ther for  succor  in  distress.  "  Now  is  my  soul  troubled ;  and 
what  shall  I  say  ?  Father,  save  me  from  this  hour  ;  but  for  this 
cause  came  I  unto  this  hour."  John,  xii.  27. 

This  should  teach  us,  that  prayer  is  the  only  method  of 
easing  the  mind  overwhelmed  with  distress :  but  at  the  same 
time  to  be  always  resigned  to  the  divine  will ;  for  though  the 
weakness  of  human  nature  may  shrink  when  persecution  or  suf- 
ferings of  any  kind  appear,  yet,  by  reflecting  on  the  wisdom, 
goodness,  and  power  of  God  to  deliver  us,  we  ought  to  support 
every  trial,  however  severe,  with  patience,  as  he  doubtless  pro- 
poses some  happy  end  by  these  afflictions. 

Our  blessed  Lord  having  made  a  short  prayer  to  his  Father, 
begged  him  to  demonstrate  the  truth  of  his  mission  by  some 
token  which  could  not  be  resisted.  "  Father,  glorify  thy  name." 
Nor  had  he  hardly  uttered  these  words,  before  he  was  answered 
by  an  audible  voice  from  heaven,  "  I  have  both  glorified  it,  and 
will  glorify  it  again."  The  miracles  thou  hast  already  per- 
formed have  glorified  my  name ;  and  I  will  still  continue 
to  glorify  it  by  other  miracles  to  be  wrought  before  the  sons 
of  men. 

This  voice  was  evidently  preternatural,  resembling  thunder 
in  loudness,  but  sufficiently  articulate  to  be  understood  by  those 
who  heard  our  blessed  Saviour  pray  to  his  heavenly  Father 
And  Jesus  told  his  disciples  that  it  was  not  given  for  his  sake, 
but  to  confirm  them  in  their  faith  of  his  mission.  "  This  voica," 
said  he,  "  came  not  because  of  me,  but  for  your  sakes."  It 
came  to  confirm  what  I  have  told  you  relating  to  my  sufferings, 
death,  resurrection,  and  the  conversion  of  the  Gentile  world  to 
the  Christian  religion. 

Accordingly,  he  communicated  this  comfortable  reflection  to 
his  disciples ;  telling  them  that  the  time  was  at  hand,  when  the 
kingdom  of  Satan  should  be  destroyed,  and  that  of  the  Messiah 
exalted.  "  Now  is  the  judgment  of  this  world  :  now  shall  the 
prince  of  this  world  be  cast  out.  And  I,  if  I  be  lifted  up  from 
the  earth,  will  draw  all  men  unto  me."  John,  xii.  31,  &c. 

The  people,  not  understanding  the  force  of  this  affirmation, 
replied,  "  We  have  heard,  out  of  the  law,  that  Christ  abideth 
for  ever:  and  how  sayest  thou,  the  Son  of  man  must  be  lifted 
up?"  John,  xii.  34.  Our  Lord,  in  answer,  told  them,  that 
they  should  soon  be  deprived  of  his  presence  and  miracles  ;  and, 
therefore,  they  would  do  well  to  listen  attentively  to  his  pro- 


LIFE    OF    JESUS    CHRIST.  313 

cepts,  firmly  believe  the  doctrine  he  delivered,  and  wisely  im- 
prove them  to  their  eternal  advantage  ;  for  otherwise  they  would 
be  soon  overtaken  with  spiritual  blindness,  and  rendered  incapa- 
ble of  inheriting  the  promises  of  the  Gospel.  That  while  they 
enjoyed  the  benefit  of  his  preaching  and  miracles,  which  suffi- 
ciently proved  the  truth  of  his  mission  from  the  Most  High, 
they  should  believe  on  him  ;  for  by  that  means  alone  they  could 
become  the  children  of  God.  "  Yet  a  little  while  is  the  light 
with  you ;  walk  while  ye  have  the  light,  lest  darkness  come  upon 
you :  for  he  that  walketh  in  darkness  knoweth  not  whither  he 
goeth.  While  ye  have  light,  believe  in  the  light,  that  ye  may 
be  the  children  of  light."  John,  xii.  35,  &c. 

Having  thus  addressed'  the  multitude  he  retired  privately. 
But  notwithstanding  the  many  miracles  our  great  Redeemer 
had  wrought  in  presence  of  these  perverse  and  stiff-necked  peo- 
ple, the  generality  of  them  refused  to  own  him  for  the  Messiah ; 
being  filled  with  the  vain  expectations  of  a  temporal  prince, 
who  was  to  rule  over  all  the  kingdoms  of  the  earth,  and  place 
his  throne  in  Jerusalem.  Some,  indeed,  even  of  the  rulers,  be- 
lieved on  him,  though  they  thought  it  prudent  to  conceal  theii 
faith,  lest  they  should,  like  the  blind  man,  be  excommunicated, 
or  put  out  of  the  synagogue  ;  valuing  the  good  opinion  of  men 
above  the  approbation  of  the  Almighty. 

Nevertheless,  to  inspire  such  as  believed  on  him  with  cour- 
age, he  cried  in  the  temple,  "  He  that  belie veth  on  me,  belie v- 
eth  not  on  me,  but  on  him  that  sent  me."  John,  xii.  44.  He 
that  acknowledges  the  divinity  of  my  mission,  acknowledges  the 
power  and  grace  of  God,  on  whose  special  errand  I  am  thus 
sent.  Adding,  he  that  seeth  the  miracles  I  perform,  seeth  the 
operations  of  that  Omnipotent  Power  by  which  I  act.  I  am 
the  Sun  of  righteousness,  whose  beams  dispel  the  darkness  of 
ignorance  in  which  the  sons  of  men  are  involved,  and  am  come 
to  deliver  all  who  believe  on  me  out  of  that  palpable  darkness. 
You  must  not,  however,  expect,  that  I  will  at  present  execute 
my  judgment  upon  those  who  refuse  to  embrace  the  doctrines  of 
the  Gospel ;  for  I  am  not  come  to  condemn  and  punish,  but  to 
save  the  world,  and  consequently  to  try  every  gentle  and  win- 
ning method  to  reclaim  the  wicked  from  the  error  of  their  ways, 
and  turn  their  feet  into  the  paths  of  life  and  salvation.  They 
shall  not,  however,  escape  unpunished,  who  neglect  the  instruc- 
tions and  offers  of  salvation  now  made  to  them  ;  for  the  doc- 
trines I  have  preached  shall  bear  witness  against  them  at  the 
awful  tribunal  of  the  last  day  ;  and  as  it  has  aggravated  their  sin, 
so  shall  it  then  heighten  their  punishment, 

While  Jesus  was  thus  preaching  in  the  temple,  a  deputation 
of  priests  and  elders  was  sent  from  the  supreme  council,  to  ask 
him  concerning  the  nature  of  the  authority  by  which  he  acted 


314  LIFE  OF  JESUS  CHRIST. 

whether  it  was  a  prophet,  priest,  or  king,  as  no  other  person 
had  a  right  to  make  any  alterations,  either  in  church  or  state  ? 
And  if  he  laid  claim  to  either  of  those  characters,  from  whom 
he  received  it  ?  But  our  blessed  Saviour,  instead  of  giving  a 
direct  answer  to  the  questions  of  the  pharisees,  asked  them 
another ;  promising,  if  they  resolved  his  question,  he  would  also 
answer  theirs.  "  I  also  will  ask  you  one  thing,  which  if  ye  tell 
me,  I  in  like  wise  will  tell  you  by  what  authority  1  do  these 
things.  The  baptism  of  John,  whence  was  it  ?  from  heaven,  01 
of  men  ?"  Matt.  xxi.  24,  &c. 

This  question  puzzled  the  priests.  They  considered,  on  the 
one  hand,  that  if  it  was  from  God,  it  would  oblige  them  to  ac- 
knowledge the  authority  of  Jesus,  John  having,  more  than  once, 
publicly  declared  him  to  be  the  Messiah ;  and  on  the  other,  if 
they  peremptorily  denied  the  authority  of  John,  they  would  be 
in  danger  of  being  stoned  by  the  people,  who,  in  general,  con- 
sidered him  as  a  prophet.  They,  therefore,  thought  it  the  most 
eligible  method  to  answer,  that  they  could  not  tell  from  whence 
John's  baptism  was. 

Thus,  by  declining  to  answer  the  question  asked  them  by 
Jesus,  they  left  him  at  liberty  to  decline  giving  the  council  the 
satisfaction  they  had  sent  to  demand.  At  the  same  time  they 
plainly  confessed  that  they  were  unable  to  pass  any  opinion  on 
John  the  Baptist,  notwithstanding  he  claimed  the  character  of  a 
messenger  from  God,  and  they  had  sent  to  examine  his  preten- 
sions. This  was,  in  effect,  to  acknowledge  that  they  were  inca- 
pable of  judging  of  any  prophet  whatsoever.  Well,  therefore, 
might  the  blessed  Jesus  say,  "  Neither  tell  I  you  by  what  au- 
thority I  do  these  things."  You  have  no  right  to  ask,  since 
you  have  confessed  you  are  unable  to  judge  ;  and,  therefore,  I 
shall  not  satisfy  your  inquiry. 

But  because  this  deputation  had  said,  that  they  were  ignorant 
from  whence  the  baptism  of  John  was,  our  blessed  Saviour 
sharply  rebuked  them,  conveying  his  reproof  in  the  parable  of 
the  two  sons  commanded  to  work  in  their  father's  vineyard,  and 
by  asking  their  opinion  of  the  two,  made  them  condemn  them- 
selves. 

"  A  certain  man,"  said  he,  "  had  two  sons,  and  he  came  to 
the  first  and  said,  Son,  go  work  to-day  in  my  vineyard."  But 
this  ungracious  youth  very  roughly  answered  the  kind  command 
of  his  father,  and  without  the  least  preface,  or  appellation  of 
respect,  answered,  "  I  will  not."  However,  after  reflecting  on 
the  impropriety  and  indecency  of  such  behaviour  to  his  kind  and 
indulgent  father,  he  repented  of  what  he  had  done,  and  went  to 
work  in  the  vineyard.  The  father  having  met  with  so  sharp 
a  reply  from  the  former  son,  had  recourse  to  the  other,  and  in 
the  same  manner  ordered  him  to  work  that  day  in  his  vineyard. 


LIFE    OF    JESUS    CHRIST.  315 

This  son  was  very  different  from  the  former,  and,  in  a  very 
dutiful  manner,  said,  "  I  go,  Sir."  But  notwithstanding  this 
s  eming  obedience,  he  delayed  to  do  as  his  father  desired ;  he 
did  not  go  to  work  in  the  vineyard.  The  temper  and  behaviour 
of  this  second  son  were  exactly  conformable  to  that  of  the  phar- 
isee-s.  They  gave  the  Almighty  the  most  honorable  titles,  arid 
professed  the  utmost  zeal  for  his  service,  in  their  prayers  and 
praises ;  but  at  the  same  time  refused  to  do  any  part  of  the 
work  that  he  enjoined  them.  In  the  character  of  the  other  son, 
the  disposition  of  the  publicans  and  harlots  is  well  described. 
They  neither  professed  or  promised  to  do  the  will  of  their 
Creator ;  but  when  they  came  to  reflect  seriously  on  their  con- 
duct, and  the  offers  of  mercy  which  were  so  kindly  made  them, 
they  submitted  to  our  Saviour,  and,  in  consequence  of  their  faith, 
amended  their  lives. 

Having  thus  finished  the  parables,  our  Loi  J  asked  the  phar- 
isees,  "  Whether  of  them  twain  did  the  will  of  his  Father  '< 
They  say  unto  him,  The  first."  They  did  not  immediately 
perceive,  that  by  this  answer  they  condemned  themselves,  till 
our  Saviour  made  a  just  application  of  the  parable,  in  this 
sharp  but  just  rebuke,  "  Verily  I  say  unto  you,  that  the  publi- 
cans and  the  harlots  go  into  the  kingdom  of  God  before  you. 
For  John  came  unto  you  in  the  way  of  righteousness,  and  ye 
believed  him  not,"  nor  entered  into  your  Father's  vineyard, 
though,  like  the  second  son,  you  promised  in  the  most  fair  and 
candid  manner  ;  "  but  the  publicans  and  harlots  believed  him," 
repented  of  their  former  disobedience,  and  entered  into  the 
vineyard. 

The  blessed  Jesus  did  not  only  rebuke  them  for  rejecting  the 
preaching  of  the  Baptist,  but  represented  the  crime  of  the  nation, 
in  rejecting  all  the  prophets  which  had  been  sent  since  they 
became  a  nation,  among  the  rest,  the  only  begotten  Son  of  the 
Most  High ;  warning  them  at  the  same  time,  of  their  danger, 
and  the  punishment  that  would  inevitably  ensue,  if  they  con- 
tinued in  their  rebellion.  The  outward  economy  of  religion 
in  which  they  gloried,  would  be  taken  from  them  ;  their  relation 
to  God,  as  his  people,  cancelled ;  and  the  national  constitution 
destroyed :  but  because  these  topics  were  extremely  disagree- 
able, he  delivered  them  under  the  veil  of  the  following  parable: 
"  There  was,"  said  he,  "  a  certain  householder  which  planted  a 
vineyard,  and  hedged  it  round  about,  and  digged  a  wine  press 
in  it,  and  built  a  tower,  and  let  it  out  to  husbandmen,  and  went 
into  a  far  country." 

The  comparison  of  the  church  to  a  vineyard  is  frequent  in 
the  sacred  Scripture,  but  this  particular  parable,  for  the  fuller 
conviction  of  the  Jews  is  expressly  taken  from  the  fifth  chap- 
ter of  the  prophet  Isaiah,  with  which  they  could  not  fail  of  be- 


316  LIFE  OF  JESUS  CHRIST. 

ing  well  acquainted  nor  ignorant  of  its  meaning,  as  the  prophet 
at  the  end  of  it  adds,  "  The  vineyard  of  the  Lord  of  Hosts  is 
the  ^ouse  of  Israel,  and  the  men  of  Judah  his  pleasant  plant : 
and  he  looked  for  judgment,  but  behold  oppression :  for  right- 
eousness, but  behold  a  cry."  Our  Saviour,  therefore,  continued 
the  metaphor,  telling  them,  "  that  when  the  time  of  the  fruit 
drew  near,  he  sent  his  servants  to  the  husbandmen,  that  they 
micrht  receive  the  fruits  of  it.  And  the  husbandmen  took  his 
servants,  and  beat  one,  and  killed  another,  and  stoned  another." 
The  Almighty  sent  the  prophets  to  exhort  the  Jews  to  entertain 
just  sentiments  of  religion,  and  tread  the  paths  of  virtue ;  but 
the  Jews  irritated  at  the  prophets  for  the  freedom  they  used  in 
reproving  their  sins,  persecuted  and  slew  them  with  unrelenting 
fury. 

Their  wickedness,  however,  in  killing  these  messengers,  did 
not  instantly  provoke  the  Almighty  to  pour  down  his  vengeance 
upon  them :  he  sent  more  prophets  to  exhort  and  reclaim  them, 
but  they  met  with  no  better  fate  than  the  former.  His  mercy, 
however,  still  continued,  and  that  no  means  might  be  left  un- 
tried, he  sent  unto  them  his  own  Son,  whose  authority  being 
clearly  established  by  undeniable  miracles,  ought  to  have  been 
acknowledged  cheerfully  by  these  wicked  men ;  but  how  dif- 
ferent was  the  consequence  !  "  When  the  husbandmen  saw  the 
son,  they  said  among  themselves,  This  is  the  heir,  come,  let  us 
kill  him,  and  let  us  seize  on  his  inheritance.  And  they  caught 
him,  and  cast  him  out  of  the  vineyard,  and  slew  him.  When 
the  Lord,  therefore,  of  the  vineyard  cometh,  what  will  he  do 
unto  those  husbandmen?  They  say  unto  him,  He  will  mise- 
rably destroy  those  wicked  men,  and  will  let  out  his  vineyard 
unto  other  husbandmen,  which  shall  render  him  the  fruits  in 
their  season."  Matt.  xxi.  58,  &c. 

Shocked  at  this  awful  representation,  the  pharisees  exclaimed, 
and  said,  "  God  forbid  ;"  surely  these  husbandmen  will  not  pro- 
ceed to  such  desperate  iniquity :  surely  the  vineyard  will  not 
thus  be  taken  from  them.  But  to  confirm  the  truth  of  this,  our 
Saviour  added  a  remarkable  prophecy  of  himself,  and  his  rejec- 
tion, from  the  118th  Psalm.  "Did  you  never,"  said  he,  "road 
in  the  Scriptures,  The  stone  which  the  builders  refused,  is  be- 
come the  head-stone  of  the  corner ;  this  is  the  Lord's  doing,  il 
is  marvellous  in  our  eyes  ?" 

The  rejection  of  the  Messiah  by  the  Jews,  and  the  reception 
he  met  with  among  the  Gentiles,  a'll  brought  to  pass  by  the  pro- 
vidence of  God,  are  wonderful  events  ;  and  therefore  I  say  unto 
you,  the  kingdom  of  God  shall  be  taken  from  you,  and  given  to 
a  nation  bringing  forth  the  fruits  thereof. 

The  chief  priests  and  pharisees  being  afraid  to  apprehend 
Jesus,  he  was  at  liberty  to  proceed  in  the  offices  of  his  ministry ; 


LIFE    OF    JESUS    CHRIST.  319 

accordingly  he  delivered  another  parable,  wherein  he  described, 
on  the  one  hand,  the  bad  success  which  the  preaching  of  the 
Gospel  was  to  meet  with  among  the  Jews ;  and  on  the  other, 
the  cheerful  reception  given  it  among  the  Gentiles.  This  gra- 
cious design  of  the  Almighty,  in  giving  the  Gospel  to  the  chil- 
dren of  men,  our  blessed  Saviour  illustrated  by  the  behaviour 
of  a  certain  king,  who  in  honor  of  his  son,  made  a  great  feast, 
to  which  he  invited  many  guests.  "  The  kingdom  of  heaven  is 
like  unto  a  certain  king,  which  made  a  marriage  for  his  son." 
This  marriage  supper,  or  great  feast,  signifies  the  joys  of  heaven, 
which  are  properly  compared  to  an  elegant  entertainment,  on 
account  of  their  exquisiteness  and  duration ;  and  are  here  said 
to  be  prepared  in  honor  of  the  Son  of  God,  because  they  are 
bestowed  on  men  in  consequence  of  his  sufferings  in  their  stead 
and  behalf. 

Some  time  before  the  supper  was  ready,  the  servants  went 
forth  to  call  the  guests  to  the  wedding :  i.  e.  when  the  fulness 
of  time  approached,  the  Jews,  as  being  the  peculiar  people  ot 
God,  were  first  called  by  John  the  Baptist,  and  afterwards  by 
Christ  himself;  but  they  refused  all  these  benevolent  calls  ot 
nercy,  and  rejected  the  kind  invitations  of  the  Gospel,  though 
pressed  by  the  preaching  of  the  Messiah,  and  his  forerunner. 
After  our  Saviour's  resurrection  and  ascension,  the  apostles 
were  sent  forth  to  inform  the  Jews,  that  the  Gospel-covenant 
was  established,  mansions  in  heaven  prepared,  and  nothing 
wanting  but  the  cheerful  acceptance  of  the  honor  designed 
them.  "  Again,  he  sent  forth  other  servants,  saying,  Tell  them 
which  are  bidden,  Behold,  I  have  prepared  my  dinner :  my 
oxen  and  fallings  are  killed,  and  all  things  are  ready :  come 
unto  the  marriage."  But  these  messengers  were  as  unsuccess- 
ful as  the  former.  The  Jews,  undervaluing  the  favor  offered 
them,  mocked  at  the  message ;  and  some  of  them,  more  rude 
than  the  rest,  insulted,  beat,  and  slew  the  servants  that  had 
been  sent  to  call  them  to  the  marriage  supper  of  the  Lamb. 
"  But  when  the  king  heard  thereof  he  was  wroth ;  and  he  sent 
forth  his  armies,  and  destroyed  those  murderers,  and  burnt  up 
their  city."  This  part  of  the  parable  plainly  predicted  the 
destruction  of  the  Jews,  by  the  Roman  armies,  called  here  the 
armies  of  the  Almignty,  because  they  were  appointed  by  him 
to  execute  vengeance  on  that  once  favored  but  now  rebellious 
people. 

The  parable  is  then  continued  as  follows :  The  king  again 
sent  forth  his  servants  into  the  countries  of  the  Gentiles,  with 
orders  to  compel  all  that  tlvay  met  with  to  come  in  to  the  mar- 
riage. This  was  immediately  done,  and  the  wedding  was  fur- 
nished with  guests  ;  but  when  the  king  came  into  the  apartment, 
•*  he  saw  there  a  man  which  had  not  on  a  wedding  garment ;  and 


320  LIFE  OF  JESUS  CHRIST. 

he  saith  unto  him,  Friend,  how  earnest  thou  in  hither,  not  having 
a  wedding  garment  ?  And  he  was  speechless.  Then  said  the 
king  to  the  servants,  Bind  him  hand  and  foot,  and  take  him  away, 
and  cast  him  into  outer  darkness :  there  shall  be  weeping  and 
gnashing  of  teeth.  For  many  are  called,  but  few  are  chosen." 
Matt.  xxii.  11,  &c. 

By  the  conclusion  of  the  parable,  we  learn  that  the  profes- 
sion of  the  Christian  religion  will  not  save  a  man  unless  he  acts 
from  Christian  principles.  Let  us,  therefore,  who  have  obeyed 
the  call,  and  are  by  profession  the  people  of  God,  think  often  on 
that  awful  day,  when  the  king  will  come  in  to  see  his  guests, 
when  the  Almighty  will,  with  the  greatest  strictness,  view 
every  soul  that  lays  claim  to  the  joys  of  heaven.  Let  us  think 
of  the  speechless  confusion  that  will  seize  such  as  have  not  on 
the  wedding  garment,  and  of  the  inexorable  anxiety  with  which 
they  will  be  consigned  to  weeping  and  gnashing  of  teeth :  and 
let  us  remember,  that  to  have  seen  for  awhile,  the  light  of  the 
Gospel,  and  the  fair  beamings  of  an  eternal  hope,  will  add  deeper 
and  more  sensible  horrors  to  these  gloomy  caverns.  On  the 
other  hand,  to  animate  and  encourage  us,  let  us  anticipate  the 
joyful  hour  which  will  consign  us  to  bliss  immortal. 


CHAPTER  XXX. 

Tlie  blessed  Jesus  wisely  retorts  on  the  Pharisees  and  Herodians, 
who  propound  an  intricate  question  to  him. — Settles  the  most 
important  point  of  the  law. — Enforces  his  Mission  and  Doc- 
trine, and  foretels  the  Judgment  that  would  fall  upon  the 
Pharisaical  tribe. 

Tins  representation  of  the  state  of  the  finally  impenitent, 
appearing  to  be  levelled  at  the  pharisees,  they  immediately  con- 
certed with  the  Herodians  and  Sadducees,  on  the  most  proper 
method  of  putting  Jesus  to  death.  It  is  sufficiently  evident, 
that  their  hatred  was  now  carried  to  the  highest  pitch,  because 
the  most  violent  enmity  which  had  so  long  subsisted  between  the 
two  sects,  was,  on  this  occasion,  suspended,  and  they  joined 
together,  to  execute  their  cruel  determination  on  the  Son  of 
God.  They,  however,  thought  it  most  eligible  to  act  very  cau- 
tiously, and  endeavor,  if  possible,  to  catch  some  hasty  ex- 
pression from  him,  that  they  might  render  him  odious  to  the 
people,  and  procure  something  against  him  that  might  serve 


LIFE    OF   JESUS    CHRIST.  X21 

as  a  basis  for  a  persecution.  Accordingly,  they  sent  some  ol 
their  disciples  to  him,  with  orders  to  feign  themselves  just  met,, 
who  maintained  the  greatest  veneration  for  the  divine  law,  and 
dreaded  nothing  more  than  the  doing  any  thing  inconsistent 
with  its  precepts  :  and,  under  this  specious  cloak  of  hypocrisy 
to  beg  his  determination  of  an  affair  that  had  long  lain  heavy 
on  their  consciences ;  namely,  the  paying  tribute  to  Caesar, 
which  they  thought  inconsistent  with  their  zeal  for  religion. 
This  question  was,  it  seems,  furiously  debated  in  our  Saviour's 
time ;  one  Judas,  a  native  of  Galilee,  having  implanted  in  the 
minds  of  the  people  a  notion  that  taxes  to  a  foreign  power  were 
absolutely  unlawful.  A  doctrine  so  pleasing  to  the  worldly- 
minded  Jews,  could  not  fail  of  friends,  especially  among  the 
lower  class,  and  therefore  must  have  many  partisans  among  the 
multitude  that  then  surrounded  the  Son  of  God.  The  priests 
therefore  imagined,  that  it  was  not  in  his  power  to  decide  the 
point,  without  rendering  himself  obnoxious  to  some  of  the  par- 
ties :  if  he  should  say  it  was  lawful  to  pay  the  taxes,  they 
believed  that  the  people,  in  whose  hearing  the  question  was 
proposed,  would  be  incensed  against  him,  not  only  as  a  base 
pretender,  who,  on  being  attacked,  publicly  renounced  the  char- 
acter of  the  Messiah,  which  he  had  assumed  among  his  friends, 
but  also  as  a  flatterer  of  princes,  and  a  betrayer  of  the  liberties 
of  his  country,  one  who  taught  a  doctrine  inconsistent  with  the 
known  privileges  of  the  people  of  God;  but  if  he  should  affirm 
that  it  was  unlawful  to  pay  tribute,  they  determined  to  inform 
the  governor,  who  they  hoped  would  punish  him  as  a  former 
of  sedition.  Highly  elated  with  their  project,  they  accordingly 
came  ;  and  after  passing  an  encomium  on  the  truth  of  his  mis- 
sion, his  courage,  and  impartiality,  they  proposed  this  famous 
question,  "  Master,"  said  they,  "  we  know  that  thou  art  true,  and 
carest  for  no  man :  for  thou  regardest  not  the  person  of  men, 
but  teachest  the  way  of  God  in  truth."  Tell  us,  therefore,  what 
thinkest  thou,  "  Is  it  lawful  to  give  tribute  to  Ca3sar,  or  not." 
Mark,  xii.  14. 

But  the  blessed  Jesus  saw  their  secret  intentions,  and  accord- 
ingly called  them  hypocrites,  to  signify  that  though  they  made 
conscience,  and  a  regard  for  the  divine  will,  their  pretence  for 
proposing  this  question,  he  saw  through  the  thin  veil  that  con- 
cealed their  design  from  the  eyes  of  mortals,  and  knew  that  their 
intention  was  to  ensnare  him. 

He,  however,  did  not  decline  answering  this  question,  but 
previously  desired  to  see  a  piece  of  the  tribute  money.  The 
piece  was  accordingly  produced,  and  proved  to  be  coined  by 
the  Romans.  Upon  which  our  blessed  Saviour  answered  them, 
since  this  money  bears  the  image  of  Cassar,  it  is  his,  and  by 
making  use  of  it,  you  acknowledge  his  authority.  But  at  the 

21 


322  LIFE    OF   JESUS    CHRIST 

same  time  that  you  discharge  your  duty  to  the  civil  magistrate, 
you  should  never  forget  the  duty  you  owe  to  your  God ;  but 
remember,  that  as  you  bear  the  image  of  the  great,  the  Om- 
nipotent King,  you  are  his  subjects,  and  ought  to  pay  him  the 
tribute  of  yourselves,  serving  him  to  the  very  utmost  of  your 
}><j\ver. 

The  pharisees  and  their  followers,  under  a  pretence  of  reli- 
gion, often  justified  sedition ;  but  the  Herodians,  in  order  to 
Fngratiate  themselves  with  the  reigning  powers,  made  them  a 
compliment  of  their  consciences,  complying  with  whatever  they 
enjoined,  however  opposite  their  commands  might  be  to  the  di- 
vine law.  Our  Lord,  therefore,  adapted  his  answer  to  them  both, 
exhorting  them,  in  their  regards  to  God  and  the  magistrate,  to 
give  each  his  due  ;  there  being  no  inconsistency  between  their 
rights,  when  their  rights  only  are  insisted  on. 

So  unexpected  an  answer  quite  disconcerted  and  silenced  these 
crafty  enemies.  They  were  astonished,  both  at  his  having  dis 
covered  their  design,  and  his  wisdom  in  avoiding  the  snare 
they  had  so  artfully  laid  for  him.  "  When  they  had  heard  these 
words,  they  marvelled,  and  left  him,  and  went  their  way." 
Matt,  xxii.  22. 

Though  our  Lord  thus  wisely  obviated  their  crafty  designs, 
enemies  came  against  him  from  every  quarter.  The  Sadducees, 
who  denied  the  doctrine  of  a  future  state,  together  with  the  exis- 
tence of  angels  and  spirits,  came  forward  to  the  charge  ;  propo- 
sing to  him  their  strongest  argument  against  the  resurrection, 
which  they  deduced  from  the  law  given  by  Moses,  with  regard 
to  marriage.  "  Master,"  said  they,  "  Moses  wrote  unto  us,  If 
any  man's  brother  die,  having  a  wife,  and  he  die  without  chil- 
dren, that  his  brother  should  take  his  wife,  and  raise  up  seed 
unto  his  brother.  There  were  therefore,  seven  brethren ;  and 
the  first  took  a  wile,  and  died  without  children.  And  the  second 
took  her  to  wife,  and  he  died  childless.  And  the  third  took  her ; 
and  in  like  manner  the  seven  also.  And  they  left  no  children, 
and  died.  Last  of  all  the  woman  died  also.  Therefore,  in  the 
resurrection,  whose  wife  of  them  is  she  ?  for  seven  had  her  to 
wife."  Luke,  xx.  28,  &c. 

The  Sadducees,  who  believed  the  soul  to  be  nothing  more 
than  a  refined  matter,  were  persuaded  that  if  there  was  any 
future  state,  it  must  resemble  the  present :  and  that  being  in  that 
state  material  and  mortal,  the  human  race  could  not  be  con- 
tinued, nor  the  individuals  rendered  happy,  without  the  pleas- 
ures and  conveniences  of  marriage.  And  hence  considered  it 
as  a  necessary  consequence  of  the  doctrine  of  the  resurrection, 
or  a  future  state,  that  every  man's  wife  -should  be  restored  to 
him. 


LIFE    OF   JESUS    CHRIST.  W2'<] 

But  this  argument  our  blessed  Saviour  soon  confuted,  by  tell- 
ing the  pharisees  they  were  ignorant  of  the  power  of  God,  who 
had  created  spirit,  as  well  as  matter,  and  who  can  render  man 
completely  happy  in  the  enjoyment  of  himself.  He  also  observed, 
that  the  nature  of  the  life  obtained  in  a  future  state  made  mar- 
riage altogether  superfluous,  because  in  the  world  to  come,  men 
being  spiritual  and  immortal,  like  the  angels,  there  was  no  need 
of  natural  means  to  propagate  or  continue  the  kind.  "  Ye  do 
err,"  said  the  blessed  Jesus,  "  not  knowing  the  Scriptures,  nor 
the  power  of  God.  For  in  the  resurrection  they  neither  marry 
nor  are  given  in  marriage."  Matt.  xxii.  29,  30.  "  Neither  can 
they  die  any  more ;  for  they  are  equal  unto  the  angels,  and  are 
ihe  children  of  God,  being  the  children  of  the  resurrection." 
Luke,  xx.  36.  Hence  we  may  observe,  that  good  men  are  called 
the  children  of  the  Most  High,  from  their  inheritance  at  the  re- 
surrection, and  particularly  on  account  of  their  being  adorned 
with  immortality. 

Having  thus  shown  their  folly  and  unbelief,  he  proceeded  to 
show  that  they  were  also  ignorant  of  the  Scriptures,  and  par- 
ticularly of  the  writings  of  Moses,  from  whence  they  had  drawn 
their  objection  by  demonstrating,  from  the  very  law  itself,  the 
certainty  of  a  resurrection,  at  least  that  of  just  men,  and  con- 
sequently, quite  demolished  the  opinion  of  the  Sadducees,  who, 
by  believing  the  materiality  of  the  soul,  affirmed  that  men  were 
annihilated  at  their  death,  and  that  their  opinion  was  founded  on 
the  writings  of  Moses.  "  Now,"  said  our  Saviour,  "  that  the 
dead  are  raised,  even  Moses  shewed  at  the  bush,  when  he  called 
the  Lord  the  God  of  Abraham,  and  the  God  of  Isaac,  and  the 
God  of  Jacob.  For  he  is  not  a  God  of  the  dead,  but  of  the 
living  :  for  all  live  unto  him."  Luke,  xx.  37,  38.  As  if  he  had 
said,  The  Almighty  cannot  properly  be  called  God,  unless  he 
nas  his  people,  and  the  Lord  of  the  living.  Since  therefore, 
Moses  called  him  the  God  of  Abraham,  the  God  of  Isaac,  and  the 
God  of  Jacob,  long  after  these  venerable  patriarchs  were  dead, 
he  relation  denoted  by  the  word  of  God  still  subsisted  between 
them  :  consequently  they  were  not  annihilated  as  you  pretend, 
but  are  still  in  being,  and  continue  to  be  the  servants  of  the  Most 
High. 

This  argument  effectually  silenced  the  Sadducees,  and  agree- 
ably surprised  the  people,  to  see  the  objection  hitherto  thought 
impregnable  totally  abolished,  and  the  sect  they  had  long  abom- 
inated fully  confuted.  "  And  when  the  multitude  heard  this  they 
were  astonished  at  his  doctrine."  Matt.  xxii.  33. 

Nor  could  even  the  pharisees  refrain  from  giving  the  Saviour 
of  mankind  the  praise  due  to  his  superlative  wisdom  ;  for  one 
of  the  scribes  desired  him  to  give  his  opinion  on  a  question  often 
debated  among  their  teachers ;  namely,  which  was  the  great 


324  LIFE  OF  JESUS  CHRIST. 

commandment  of  the  law  ?  The  true  reason  for  their  proposing 
this  question,  was,  to  try  whether  he  was  as  well  acquainted 
with  the  sacred  law,  and  the  debates  that  had  arisen  on  differ- 
ent parts  of  it,  as  he  was  in  deriving  arguments  from  the  in- 
spired writers,  to  destroy  the  tenets  of  those  who  denied  a  future 
state. 

In  order  to  understand  the  question  proposed  to  our  blessed 
Saviour  by  the  scribe,  it  is  necessary  to  observe,  that  some  of 
the  most  learned  rabbis  had  declared,  that  the  law  of  sacrifices 
was  the  great  commandment ;  some  that  it  was  the  law  of  cir- 
cumcision ;  and  others  that  the  law  of  meats  and  washings  had 
merited  that  title. 

Our  blessed  Saviour,  however,  showed  that  they  were  all  mis- 
taken ;  and  that  the  great  commandment  of  the  law  is  the  duty 
of  piety  :  and  particularly  mentioned  that  comprehensive  sum- 
mary of  it,  given  by  Moses :  "  Hear  O  Israel,  the  Lord  our 
God  is  one  Lord :  and  thou  shalt  love  the  Lord  thy  God  with 
all  thy  heart,  and  with  all  thy  soul,  and  with  all  thy  mind,  and 
with  all  thy  strength.  This  is  the  first  commandment."  Mark, 
xii.  29,  30. 

The  first  and  chief  commandment  is,  to  give  God  our  hearts. 
The  divine  Being  is  so  trancendently  amiable  in  himself,  and 
hath,  by  the  innumerable  benefits  conferred  upon  us,  such  a  title 
to  our  utmost  affection,  that  no  obligation  bears  any  proportion 
to  that  of  loving  him.  The  honor  assigned  to  this  precept 
proves,  that  piety  is  the  noblest  act  of  the  human  mind ;  and 
that  the  chief  ingredient  in  piety  is  love,  founded  on  a  clear 
and  extensive  view  of  the  divine  perfections,  a  permanent  sense 
of  his  benefits,  and  a  deep  conviction  of  his  being  the  sovereign 
good,  our  portion  and  our  happiness.  But  it  is  essential  to  love 
that  there  be  a  delight  in  contemplating  the  beauty  of  the  ob- 
ject beloved,  whether  that  beauty  be  matter  of  sensation  or 
reflection :  that  we  frequently,  and  with  pleasure,  reflect  on  the 
benefits  conferred  on  us  by  the  object  of  our  affections ;  that 
we  have  a  strong  desire  of  pleasing  him,  great  fear  of  doing 
any  thing  to  offend  him,  and  a  sensible  joy  in  thinking  \v?  are 
beloved  in  return.  Hence  the  duties  of  devotion,  prayer  and 
praise,  are  the  most  natural  and  genuine  exercises  of  the  love 
of  God.  Nor  is  this  virtue  so  much  any  single  affection,  as  the 
continual  bent  of  all  the  affections  and  powers  of  the  soul :  con- 
sequently, to  love  God  is  as  much  as  possible  to  direct  the  whole 
soul  towards  him,  and  to  exercise  all  its  faculties  on  him  as  its 
chief  object. 

Accordingly  the  love  of  God  is  described  in  Scripture  by 
the  several  operations  of  the  mind,  "  a  following  hard  after 
God,"  namely,  by  intense  contemplation  ;  a  sense  of  his  perfec- 
tions, gratitude  for  his  benefits,  trust  in  his  goodness,  attach- 


LIFE    OF    JESUS    CHRIST.  325 

ment  to  his  service,  resignation  to  his  providence,  the  obeying 
his  commandments,  admiration,  hope,  fear,  joy,  &c.  not  because 
it  consists  in  any  of  those  singly,  but  in  them  altogether ;  for  to 
content  ourselves  with  partial  regards  to  the  Supreme  Being,  is 
not  to  be  affected  towards  him  in  the  manner  we  ought  to  be, 
and  which  his  perfections  claim. 

Hence  the  words  of  the  precept  are,  "  Thou  shalt  love  the 
Lord  thy  God,  with  all  thy  heart,  and.  with  all  thy  soul,  and  with 
all  thy  mind,  and  with  all  thy  strength  ;"  that  is,  with  the  joint 
force  of  all  thy  faculties  ;  and,  therefore,  no  idol  whatsoever 
must  partake  of  the  love  and  worship  that  is  due  to  him.  But 
the  beauty  and  excellency  of  this  state  of  mind  is  best  seen  in 
its  effects  ;  for  the  worship  and  obedience  flowing  from  such  an 
universal  bent  of  the  soul  towards  God,  is  as  much  superior  to 
the  worship  and  obedience  arising  from  partial  considerations,  as 
the  brightness  of  the  sun  is  to  any  picture  that  can  be  drawn  of 
that  luminary. 

For  example,  if  we  look  upon  God  only  as  a  stern  lawgiver, 
who  can  and  will  punish  our  rebellion,  it  may  indeed  force  an 
awe  and  dread  of  him,  and  as  much  obedience  to  his  laws  as  we 
think  will  satisfy  him,  but  can  never  produce  that  constancy  in 
our  duty,  that  delight  in  it,  and  that  earnestness  to  perform  it  in 
its  utmost  extent,  which  are  produced  and  maintained  in  the 
mind,  by  the  sacred  fire  of  divine  love,  or  by  the  bent  of  the 
whole  soul  turned  towards  God,  as  a  reconciled  father  ;  a  frame 
the  most  excellent  that  can  be  conceived,  and  the  most  to  be  de- 
sired, because  it  constitutes  the  highest  perfection  and  real  hap- 
piness of  the  creature. 

Again,  this  commandment  requires  us  to  fear  God ;  and  cer- 
tainly we  cannot  love  the  Lord  our  God,  unless  we  fear  and  re- 
verence him  ;  for  as  the  love,  so  the  fear  of  God,  is  the  sum  of  all 
the  commandments,  and  indeed  the  substance  of  all  religion. 
Prayer  and  praise  are  the  tribute  and  homage  of  religion ;  by 
the  one  we  acknowledge  our  dependence  upon  God  ;  by  the  other 
we  confess  that  all  our  blessings  and  comforts  are  from  him. 
Such,  therefore,  as  neither  pray  to  God,  nor  praise  him,  cannot 
be  said  to  have  a  God ;  for  they  acknowledge  none,  but  are  gods 
to  themselves  ;  and  as  the  love  and  fear  of  God  are  often  used 
in  Scripture  for  his  whole  worship  and  service,  so  is  this  invoca 
tion  of  His  name ;  "  Pour  out  thy  fury  upon  the  heathen,  and 
upon  the  families  that  have  not  called  upon  thy  name  ;"  that  is, 
those  who  do  not  worship  or  serve  him. 

But  to  return.  Our  blessed  Saviour  having  thus  answered  the 
question  put  to  him  by  the  scribe,  added  that  the  second  com- 
mandment was  that  which  enjoined  the  love  of  our  neighbor. 

This  had,  indeed,  no  relation  to  the  lawyer's  question  con- 
cerning the  first  commandment ;  yet  our  blessed  Lord  thought 


326  LIFE  OF  JESUS  CHRIST. 

proper  to  show  him  which  was  the  second,  probably  because  the 
men  of  his  sect,  did  not  acknowledge  the  importance  and  prece- 
dence of  love  to  their  neighbors,  or  because  they  were  remark- 
ably deficient  in  the  practice  of  it,  as  Jesus  himself  had  often 
found  in  their  attempts  to  kill  him.  "  And  the  second  is  like 
unto  it,  Thou  shall  love  thy  neighbor  as  thyself." 

This  principle  of  love  to  God  will  be  also  fruitful  of  every 
good  work.  It  will  make  us  really  perform  the  duties  of  all  re- 
lations in  which  we  stand.  And  because  love  worketh  no  ill  to 
his  neighbor,  therefore  it  is  the  fulfilling  of  the  law ;  for  it  will 
prompt  us  to  a  cheerful  and  ready  performance  of  every  office, 
whether  of  justice  or  charity,  that  we  owe  to  our  neighbor.  All 
the  best  things  we  can  do,  if  destitute  of  this  principle,  will 
appear  to  be  either  the  effect  of  hypocrisy,  or  done  to  procure 
the  esteem  of  men.  Without  love,  a  narrowness  of  soul  will 
shut  us  up  within  ourselves,  and  make  all  we  do  to  others  only  as 
a  sort  of  merchandise,  trading  for  our  own  advantage.  It  is  love 
only  that  opens  our  hearts  to  consider  other  persons,  and  to  love 
them  on  their  own  account,  or  rather  on  account  of  God,  who 
is  love. 

Those  who  possess  such  a  temper  of  mind  have  a  constant 
calm  within,  and  are  not  disturbed  with  passion,  jealousy,  envy, 
or  ill-nature.  They  observe  and  rejoice  in  the  happiness  of 
others  ;  they  are  glad  to  see  them  easy,  and  share  with  them  in 
their  joy  and  felicity ;  not  fretting  or  complaining,  though  they 
enjoy  less  than  their  neighbors. 

It  is  true,  love  has  a  very  different  effect ;  for  the  same  tem- 
per will  render  many  so  considerate  of  the  misfortunes  of  others, 
as  to  sympathize  with  them  in  their  distress,  and  be  greatly 
affected  with  such  objects  of  compassion  as  it  is  not  in  their 
power  to  assist.  But  there  is  a  real  pleasure  even  in  this  com- 
passion, as  it  melts  us  to  the  greatest  tenderness,  and  proves  us 
to  be  men  and  Christians.  The  good  man,  by  the  overflowings 
of  his  love,  is  sure  that  he  is  a  favorite  with  his  Maker,  because 
he  loves  his  neighbor.  His  soul  dwells  at  ease  ;  there  is  sweet- 
ness in  all  his  thoughts  and  wishes.  This  makes  him  clear  in 
his  views  of  every  kind,  and  renders  him  grateful  to  all  around 
him. 

This  charitable  temper  also  maintains  in  him  a  constant  dispo- 
sition for  prayer.  A  charitable  man,  who  has  had  occasion  to 
forbear  and  forgive  others,  and  to  return  good  for  evil,  dares, 
with  an  humble  assurance,  to  lay  claim  to  mercy  and  pardon, 
through  the  merits  alone  of  his  blessed  Redeemer. 

But  we  return  to  the  scribe,  who  was  astonished  at  the  just- 
ness of  our  Saviour's  decisions,  and  answered,  That  he  had 
determined  rightly,  since  there  is  but  one  supreme  God,  whom 
we  must  all  adore;  and  if  we  love  him  above  all  temporal 


LIFE    OF   JESUS    CHRIST.  327 

tilings,  and  our  neighbor  as  ourselves,  we  worship  him  more 
acceptably  than  if  we  sacrifice  to  him  "  all  the  cattle  upon  a 
thousand  hills." 

Our  blessed  Lord  highly  applauded  the  piety  and  wisdom  ol 
this  reflection,  by  declaring  that  the  person  who  made  it  was  not 
far  from  the  kingdom  of  God. 

As  the  pharisees,  during  the  course  of  our  Saviour's  ministry, 
had  proposed  to  him  many  difficult  questions,  with  intent  to 
prove  his  prophetical  gifts,  he  now,  in  his  turn,  thought  pioper 
to  make  a  trial  of  their  knowledge  in  the  sacred  writings.  For 
this  purpose  he  asked  their  opinion  of  a  difficulty  concerning 
the  Messiah's  pedigree.  "  What  think  ye  of  Christ  ?  Whose 
son  is  he  ?  They  say  unto  him,  The  son  of  David."  Matt. 
xxii.  42.  I  know,  answered  Jesus,  you  say  Christ  is  the  son 
of  David  ;  but  how  can  they  support  their  opinion,  or  render  it 
consistent  with  the  words  of  David,  who  himself  calls  him  Lord  ? 
and  "  how  is  he  his  son  ?"  It  seems  the  Jewish  doctors  did  not 
imagine  that  their  Messiah  would  be  endowed  with  any  perfec- 
tions greater  than  those  that  might  be  enjoyed  by  human  nature  ; 
for  though  they  called  him  the  Son  of  God,  they  had  no  notion 
that  he  had  a  divine  power  from  heaven,  and  therefore  could  not 
pretend  to  solve  the  difficulty. 

The  latter  quostion,  however,  might  have  convinced  them  of 
their  error ;  for  if  the  Messiah  was  only  to  be  a  secular  prince, 
as  they  supposed,  and  to  rule  over  the  men  of  his  own  time, 
he  could  never  have  been  called  Lord,  by  persons  who  died  be- 
fore he  was  born  ;  far  less  would  so  mighty  a  prince  as  David, 
who  was  also  his  progenitor,  have  conferred  on  him  that  title. 
Since,  therefore,  he  rules  over  not  only  those  of  former  ages, 
but  even  over  the  kings  from  whom  he  was  himself  descended, 
and  his  kingdom  comprehends  the  men  of  all  countries  and 
times,  past,  present,  and  to  come ;  the  doctors,  if  they  had 
thought  accurately  upon  the  subjoct,  should  have  expected  in 
their  Messiah  a  king  different  from  all  other  kings.  Besides, 
he  is  to  sit  at  God's  right  hand,  "  till  all  his  enemies  are  made 
his  footstool." 

Such  solid  reasoning  gave  the  people  an  high  opinion  of  his 
wisdom  ;  and  showed  them  how  far  superior  he  was  to  their  most 
renowned  rabbis,  whose  arguments  to  prove  their  opinions  and 
answers  to  the  objections  which  were  raised  against  them,  were, 
in  general,  very  weak  and  trifling.  Nay,  his  foes  themselves, 
from  the  repeated  proofs  they  had  received  of  the  prodigious 
depth  of  his  understanding,  were  impressed  with  such  an  opinion 
of  his  wisdom,  that  they  judged  it  impossible  to  entangle  him 
in  his  talk.  Accordingly,  they  left  off  attempting  it,  and  from 
that  day  forth  troubled  him  no  more  with  their  insidious  ques- 
tions. 


328  LIFE  OF  JESUS  CHRIST. 

But  having  mentioned  the  final  conquest  and  destruction  of 
his  enemies,  who  were  to  be  made  his  footstool,  agreeably  to  the 
prediction  of  the  royal  psalmist,  he  turned  towards  his  disciples  ; 
and,  in  the  hearing  of  the  multitude,  solemnly  cautioned  them 
to  beware  of  the  scribes  and  pharisees  ;  insinuating  thereby  who 
the  enemies  were  whose  destruction  he  had  mentioned.  "  The 
scribes  and  the  pharisees,"  said  he,  "  sit  in  Moses'  seat.  All, 
therefore,  whatsoever  they  bid  you  observe,  that  observe,  and 
do ;  but  do  not  ye  after  their  works :  for  they  say  and  do  not." 
Matt,  xxiii.  2,  3. 

While  they  teach  the  doctrines  before  delivered  by  Moses, 
observe  all  they  say  ;  but  by  no  means  imitate  their  practices ; 
for  they  impose  many  precepts  on  their  disciples,  which  they 
never  perform  themselves.  "  For  they  bind  heavy  burdens,  and 
grievous  to  be  borne,  and  lay  them  on  men's  shoulders,  but 
they  themselves  will  not  move  them  with  one  of  their  fingers. 
But  all  their  works  they  do  to  be  seen  of  men."  Malt,  xxiii. 
4,5. 

The  difficult  precepts  they  impose  on  others  are  never  regard- 
ed by  these  hypocrites,  and  any  good  action  they  may  happen 
to  perform  is  vitiated  by  the  principle  from  whence  it  proceeds. 
They  do  it  only  with  a  view  to  gain  popular  applause,  and  not 
from  a  regard  to  God,  far  less  from  a  love  of  goodness.  They 
are  proud  and  arrogant  to  excess,  as  is  plain  from  their  affected 
gravity  in  their  clothes ;  from  the  anxiety  they  discover  lest  they 
should  not  obtain  the  principal  seats  in  the  public  assemblies, 
and  from  their  affecting  to  be  saluted  in  the  streets  with  the 
sounding  titles  of  rabbi,  and  father.  "  They  make  broad  their 
philacteries,  and  enlarge  the  borders  of  their  garments.  And 
love  the  uppermost  rooms  at  feasts,  and  the  chief  seats  in  the 
synagogues,  and  greetings  in  the  markets,  and  to  be  called  of 
men,  rabbi,  rabbi."  Matt,  xxiii.  5 — 7. 

The  word  rabbi  signifies,  properly,  great,  and  was  given  to 
those  men  who  had  rendered  themselves  remarkable  for  the 
extent  of  their  learning ;  it  is  therefore  no  wonder  that  the  proud 
and  suporcilious  pharisees  were  fond  of  a  title,  which  so  highly 
complimented  their  understandings,  and  gave  them  great  author- 
ity with  their  followers. 

But  the  disciples  of  the  blessed  Jesus  were  to  decline  this 
title ;  because  the  thing  signified  by  it  belonged  solely  to  their 
Master,  in  whom  are  hid  all  the  treasures  of  wisdom  and  know- 
ledge, and  because  they  owed  no  part  of  their  knowledge  to 
themselves,  but  derived  it  entirely  from  him  who  came  down 
from  heaven.  "  But  be  not  ye  called  rabbi ;  for  one  is  your 
master,  even  Christ,  and  all  ye  are  brethren.  And  call  no  man 
your  father  upon  the  earth  ;  for  one  is  your  Father,  which^is  in 
heaven."  Matt,  xxiii.  8,  9.  Life,  with  all  its  blessings,  comes 


LIFE  OF  JESUS  CHRIST.  .          329 

from  God,  and  men  wholly  depend  upon  him  ;  all  praise  and 
thankfulness,  therefore,  should  ultimately  be  referred  to  him  :  so 
that  if  any  one  teacheth  rightly,  not  the  teacher,  but  the  wisdom 
of  the  Almighty  is  to  be  praised,  which  exerts  and  communicates 
itself  by  him. 

Nor  were  the  disciples  of  our  blessed  Saviour  to  accept  ot 
the  title  of  master,  or  leader,  which  the  Jewish  doctors  also 
courted,  because,  in  point  of  commission  and  inspiration,  they 
were  all  equal,  neither  had  they  any  title  to  rule  the  consciences 
of  men,  except  by  virtue  of  the  inspiration  which  they  had  re- 
ceived from  their  Master,  to  whom  alone  the  prerogative  of  in- 
fallibility belonged.  "  Neither  be  ye  called  masters ;  for  one  is 
your  master,  even  Christ."  Matt,  xxiii.  10. 

The  divine  teacher,  however,  did  not  intend  by  this  to  inti- 
mate, that  it  was  sinful  to  call  men  by  the  stations  they  held 
in  the  world  :  he  only  intended  to  reprove  the  simplicity  of  the 
common  people  who  loaded  their  teachers  with  praises,  and 
forgot  to  ascribe  any  tiling  to  God ;  and  to  root  out  of 
the  minds  of  his  apostles  the  pharisaical  vanity,  which  decked 
itself  with  honor  belonging  solely  to  the  Creator  of  the  universe. 
Accordingly,  that  he  might  instil  into  their  hearts  humility  to 
dispose  them  to  do  good  offices  to  one  another,  as  occasion  of- 
fered, he  assured  them  it  was  the  only  road  to  true  greatness  ; 
for  by  assuming  what  did  not  properly  belong  to  them,  they 
should  be  despised  both  by  God  and  men.  Whereas  those  who 
did  not  disdain  to  perform  the  meanest  offices  of  love  to  their 
brethren,  should  enjoy  a  high  degree  of  the  divine  favor. 

The  above  discourses  greatly  incensed  the  scribes  and  phari- 
sees,  as  they  were  pronounced  in  the  hearing  of  many  of  that 
order ;  it  is  therefore  no  wonder,  that  they  watched  every  oppor- 
tunity to  destroy  him.  But  this  was  not  a  time  to  put  theii 
bloody  designs  in  execution  ;  the  people  set  too  high  a  value  on 
his  doctrine,  to  suffer  any  violence  to  be  offered  to  his  person  ; 
and  as  this  was  the  last  sermon  he  was  ever  to  preach  in  public, 
it  was  necessary  that  he  should  use  some  severity,  as  all  his  mild 
persuasions  proved  ineffectual. 

He  therefore  denounced,  in  the  most  solemn  manner,  dread 
ful  woes  against  them,  not  on  account  of  the  personal  injuries 
he  had  received  from  them,  but  on  account  of  their  excessive 
wickedness. 

They  were  public  teachers  of  religion ;  and  therefore  should 
have  used  every  method  in  their  power  to  recommend  its  pre- 
cepvs  to  the  people,  and  to  have  been  themselves  shining  ex- 
amples of  every  duty  it  enjoined:  but,  on  the  contrary,  they 
abused  every  mark  and  character  of  goodness  for  all  the  pur- 
poses of  villany,  and  under  the  cloak  of  a  severe  and  sanctified 


330  .  LIFE    OF    JESUS   CHRIST. 

aspect,  they  were  malicious,  implacable,  lewd,  covetous,  and 
rapacious.  In  a  word,  instead  of  being  reformers,  they  were 
the  corrupters  of  mankind,  and  consequently  their  wickedness 
deserved  the  greatest  reproof  that  could  be  given  by  the  great 
Redeemer  of  mankind.  "  Wo  unto  you,  scribes  and  pharisees, 
hypocrites  !  for  ye  shut  up  the  kingdom  of  heaven  against  men; 
for  ye  neither  go  in  yourselves,  neither  suffer  ye  them  that 
were  entering  to  go  in.  Wo  unto  you,  scribes  and  pharisees, 
hypocrites  !  for  ye  devour  widows'  houses,  and  for  a  pretence 
make  long  prayers ;  therefore  ye  shall  receive  the  greater  dam- 
nation. Wo  unto  you,  scribes  and  pharisees,  hypocrites  !  for  ye 
compass  sea  and  land  to  make  one  proselyte,  and,  when  he  is 
made,  ye  make  him  two-fold  more  the  child  of  hell  than  yourselves. 
Matt,  xxiii.  13,  &c. 

The  punishment  you  shall  suffer  will  be  terribly  severe,  be- 
cause you  have  given  a  wrong  interpretation  of  the  ancient 
prophecies  concerning  the  Messiah,  and  done  all  that  is  in  your 
power  to  hinder  the  people  from  repenting  of  their  sins,  and 
believing  the  Gospel :  because  you  have  committed  the  gross- 
est iniquities,  and  under  the  cloak  of  religion  have  devoured 
the  substance  of  widows  and  orphans,  hoping  to  hide  your  villa- 
nies  by  long  prayers ;  because  ye  have  expressed  the  greatest 
zeal  imaginable  in  maldng  proselytes,  not  with  a  view  to  render 
the  Gentiles  more  wise  and  virtuous,  but  to  acquire  their  riches, 
and  a  command  over  'Jieir  consciences  ;  and  instead  of  teaching 
them  the  precepts  of  *  irtue,  and  the  great  duties  of  religion,  you 
confine  them  to  superstitious  and  ceremonial  institutions ;  and 
hence  they  often  relapse  into  their  old  state  of  heathenism,  and 
become  more  wicked  than  before  their  conversion,  and  conse- 
quently liable  to  a  more  severe  sentence. 

He  also  exposed  their  doctrine  concerning  oaths  :  and  decla- 
red, in  opposition  to  their  abominable  tenets,  that  every  oath,  if 
the  matter  of  it  be  lawful,  is  obligatory ;  because  when  men 
swear  by  any  part  of  the  creation,  it  is  an  appeal  to  the  Creator 
himself;  for  in  any  other  light  an  oath  of  this  kind  is  absolutely 
ridiculous,  the  object  having  neither  knowledge  of  the  fact, 
nor  power  to  punish  the  perjury.  "Wo  unto  you,  ye  blind 
guides  !  which  say,  Whosoever  shall  swear  by  the  temple  it  w 
nothing :  but  whosoever  shall  swear  by  the  gold  of  the  temple 
he  is  a  debtor.  Ye  fools  and  blind!  for  whether  is  greater, 
the  gold,  or  the  temple  that  sanctifieth  the  gold  ?  And  who- 
soever shall  swear  by  the  altar  it  is  nothing,  but  whosoever 
sweareth  by  the  gift  that  is  upon  it,  he  is  guilty.  Ye  fools  and 
blind!  for  whether  is  greater,  the  gift,  or  the  altar  that  sanc- 
tifieth the  gift?  Whoso  therefore  shall  swear  by  the  altar, 
sweareth  by  it,  and  by  all  things  thereon.  And  whoso  shall 
swear  by  the  temple,  'sweareth  bv  it,  and  bv  him  that  dwelleth 


LIFE    OF    JESUS    CHRIST.  331 

therein.  And  he  that  shall  swear  by  heaven,  sweareth  by  the 
throne  of  God,  and  by  him  that  sitteth  thereon  "  Matt  xxiii. 
10,  &c. 

He  likewise  reprehended  their  superstitious  practices,  in  ob- 
serving the  minutest  parts  of  the  ceremonial  precepts  of  the 
law,  and  at  the  same  time  utterly  neglecting  the  eternal  and 
indispensable  rules  of  righteousness.  "  Wo  unto  you,  scribes 
and  pharisees,  hypocrites :  for  ye  pay  tithe  of  mint,  and  anise, 
and  cummin,  and  have  omitted  the  weightier  matters  of  the 
law, — judgment,  mercy,  and  faith;  these  ought  ye  to  have 
done,  and  not  to  leave  the  other  undone.  Ye  blind  guides, 
which  strain  at  a  gnat,  and  swallow  a  camel."  Matt,  xxiii. 
23,  &c. 

Their  hypocrisy  did  not  escape  the  censure  of  the  Son  of 
God  ;  they  spared  no  pains  to  appear  virtuous  in  the  eyes  of  the 
world,  and  maintain  an  external  conduct  that  should  acquire 
the  praises  of  men,  but  at  the  same  time  neglected  to  adorn 
their  souls  with  the  robe  of  righteousness,  which  is  the  only 
ornament  that  can  render  them  .dear  in  the  sight  of  their  Maker. 
"  Wo  unto  you,  scribes  and  pharisees,  hypocrites  !  for  ye  make 
clean  the  outside  of  the  cup  and  of  the  platter,  but  within  they 
are  full  of  extortion  and  excess.  Thou  blind  pharisee,  cleanse 
first  that  which  is  within  the  cup  and  platter,  that  the  outside  of 
them  may  be  clean  also."  Matt,  xxiii.  25.  Cleanse  first  the 
mind,  thy  inward  man,  from  evil  dispositions  and  affections,  and 
the  outward  behaviour  will  of  course  be  virtuous  and  praise- 
worthy. 

Moreover  he  animadverted  upon  the  success  of  their  hypocrisy. 
They  deceived  the  simple  and  unthinking  part  of  mankind,  with 
their  pretended  sanctity,  appearing  like  whited  sepulchres,  beau- 
tiful on  the  outside,  while  their  internal  parts  were  full  of  un- 
cleanness.  "  Wo  unto  you,  scribes  and  pharisees,  hypocrites  ! 
for  ye  are  like  unto  whited  sepulchres,  which  indeed  appear  beau- 
tiful outward,  but  are  within  full  of  dead  men's  bones,  and  of  all 
uncleanness.  Even  so  ye  also  outwardly  appear  righteous  unto 
men,  but  within  ye  are  full  of  hypocrisy  and  iniquity."  Malt. 
xxiii.  27,  28. 

He  also  reproved  the  pains  they  had  taken  in  adorning  the 
sepulchres  of  the  prophets  ;  because  they  pretended  a  great  ven- 
eration for  their  memories,  and  even  condemned  their  fathers, 
who  killed  them,  saying,  that  if  they  had  lived  in  the  days  of 
their  fathers,  they  would  have  opposed  such  monstrous  wicked- 
ness, while,  at  the  same  time,  all  their  actions  abundantly 
proved  that  they  still  cherished  the  same  spirit  they  condemned 
in  their  fathers,  persecuting  the  messengers  of  the  Most  High, 
particularly  his  only  begotten  Son,  whom  they  were  determined 
to  destroy.  "  Wo  unto  you,  scribes  and  pharisees,  hypocrites  ! 


332  LIFE    OF    JESUS    CHRIST. 

because  ye  build  the  tombs  of  the  prophets,  and  garnish  the  sep- 
ulchres of  the  righteous,  and  say,  If  we  had  been  in  the  days  of 
our  fathers,  we  would  not  have  been  partakers  with  them  in  the 
blood  of  the  prophets.  Wherefore  ye  be  witnesses  unto  your- 
selves, that  ye  are  the  children  of  them  which  killed  the  pro- 
phets." Matt,  xxiii.  29,  &c. 

He  added,  that  the  divine  Being  was  desirous  of  trying  every 
method  for  their  conversion,  though  all  these  instances  of  mercy 
were  slighted,  and  that  they  must  expect  such  terrible  vengeance, 
as  should  be  a  standing  monument  of  the  divine  displeasure 
against  all  the  murders  committed  by  the  sons  of  men  from  the 
foundation  of  the  world. 

Having  thus  laid  before  them  their  heinous  guilt  and  punish- 
ment, he  was,  at  the  thought  of  the  calamities  which  were  soon 
to  fall  upon  them,  exceedingly  moved,  and  his  breast  filled  with 
sensations  of  pity  to  such  a  degree,  that,  unable  to  contain  him- 
self, he  brake  forth  into  tears,  bewailing  the  hard  lot  of  the  city 
of  Jerusalem :  for  as  its  inhabitants  had  more  deeply  imbrued 
their  hands  in  the  blood  of  the  prophets,  they  were  to  drink 
more  deeply  of  the  punishment  due  to  such  crimes.  "  O  Jeru- 
salem, Jerusalem,  thou  that  killest  the  prophets,  and  stonest 
them  which  are  sent  unto  thee,  how  often  would  I  have  gathered 
thy  children  together,  even  as  a  hen  gathereth  her  chickens  under 
her  wings,  and  ye  would  not !  Behold  your  house  is  left  unto 
you  desolate."  Matt,  xxiii.  37,  &c. 

This  benevolent,  as  well  as  pathetic  exclamation  of  our  bles- 
sed Lord,  cannot  fail  to  excite  in  the  pious  mind  the  warmest 
emotions  of  love  to  the  gracious  Saviour  of  mankind,  as  well 
as  pity  for  that  once  chosen,  but  since  degenerate  race.  Now 
often  had  the  Almighty  called  upon  them  to  return  from  their 
evil  way,  before  he  sent  his  only  begotten  Son  into  the  world  ? 
How  often,  how  emphatically  did  the  compassionate  Jesus  en- 
treat them  to  embrace  the  merciful  terms  now  offered  them  by 
the  Almighty;  and  with  what  unconquerable  obstinacy  did  they 
refuse  the  benevolent  offers,  and  resist  the  most  winning  expres- 
sions of  the  divine  love  !  By  the  word  "  house,"  our  blessed  Sa- 
viour meant  the  temple,  which  was  from  that  time  to  be  left 
unto  them  desolate  ;  the  glory  of  the  Lord,  which  Haggai  had 
prophesied  should  fill  the  second  house,  was  now  departing  from 
it.  Adding,  "  I  say  unto  you,  Ye  shall  not  see  me  henceforth, 
till  ye  shall  say,  Blessed  is  he  that  cometh  in  the  name  of  the 
Lord."  Matt,  xxiii.  39.  As  if  he  had  said,  As  ye  have  killed 
the  prophets,  and  persecuted  me  whom  the  Father  hath  sent 
from  the  courts  of  heaven,  and  will  shortly  put  me,  who  am 
the  Lord  of  the  temple,  to  death,  your  holy  house  shall  be  left 
desolate,  and  your  nation  totally  deserted  by  me  ;  nor  shall  you 
see  me  any  more  till  ye  shall  acknowledge  the  dignity  of  my 


LIFE    OF   JESUS    CHRIST.  333 

character,  and  the  importance  of  my  mission,  and  say  with 
the  whole  earth,  "  Blessed  is  he  that  cometh  in  the  name  of  the 
Lord." 

Thus  did  the  blessed  Jesus  strip  the  scribes  and  pharisees  of 
their  hypocritical  mask.  He  treated  them  with  severity,  because 
their  crimes  were  of  the  blackest  dye :  and  hence  we  should  learn 
to  be  really  good,  and  not  flatter  ourselves  that  we  can  cover 
our  crimes,  with  the  cloak  of  hypocrisy,  from  that  piercing  eye 
from  which  nothing  is  concealed. 

The  people  could  not  fail  being  astonished  at  these  discourses, 
as  they  had  always  considered  their  teachers  as  the  most  right- 
eous among  the  sons  of  men.  Nay,  the  persons  themselves, 
against  whom  they  were  levelled,  were  confounded,  because  their 
own  consciences  convinced  them  of  the  truth  of  every  particular 
laid  to  their  charge.  They  therefore  knew  not  what  course  to 
pursue  ;  and  in  the  midst  of  their  hesitation,  they  let  Jesus  de- 
part without  making  any  attempt  to  seize  him,  or  inflict  on  him 
any  kind  of  punishment. 


CHAPTER  XXXI. 

Our  Saviour  commends  even  the  smallest  act,  because  it  proceeded 
from  a  truly  benevolent  motive. — Predicts  the  demolition  of  the 
magnificent  Temple  of  Jerusalem,  and  delivers  several  instruct- 
ive Parables. 

JESUS,  the  infallible  preacher  of  righteousness,  having  thus 
exposed  the  secret  practices  of  the  scribes  and  pharisees,  repair- 
ed with  his  disciples  into  the  court  of  the  women,  called  the 
treasury,  from  several  chests  being  fixed  to  the  pillars  of  the 
portico  surrounding  the  court,  for  receiving  the  offerings  of 
those  who  came  to  worship  in  the  temple.  While  he  continued 
in  this  court,  "  he  beheld  how  the  people  cast  money  into  the 
treasury :  and  many  that  were  rich  cast  in  much.  And  there 
came  a  certain  poor  widow,  and  she  threw  in  two  mites,  which 
make  a  farthing.  And  he  called  unto  him  his  disciples,  and 
saith  unto  them,  Verily  I  say  unto  you,  that  this  poor  widow 
hath  cast  more  in,  than  all  they  which  have  cast  into  the  trea- 
sury. For  all  they  did  cast  in  of  their  abundance :  but  she  of 
her  want  did  cast  in  all  that  she  had,  even  all  her  living." 
Mark,  xii.  41,  &c. 

Though  the  offering  given  by  this  poor  widow  was  in  itself 
very  small,  yet,  in  proportion  to  the  goods  of  life  she  enjoyed 


334          '  LIFE  OF  JESUS  CHRIST. 

it  was  remarkably  large ;  for  it  was  all  she  had,  even  all  her 
living.  In  order,  therefore,  to  encourage  charity,  and  show 
that  it  is  the  disposition  of  the  mind,  not  the  magnificence  of  the 
offering,  that  attaches  the  regard  of  the  Almighty,  the  Son  of 
God  applauded  this  poor  widow,  as  having  given  more,  in  pro- 
portion, than  any  of  the  rich.  Their  offerings,  though  great  in 
respect  of  her's,  were  but  a  small  part  of  their  estates  ;  whereas 
her  offering  was  her  whole  stock.  And  from  this  passage  of  the 
Gospel  we  should  learn,  that  the  poor,  who  in  appearance  are 
denied  the  means  of  doing  charitable  offices,  are  encouraged  to 
do  all  they  can.  For  how  small  soever  the  gift  may  be,  the 
Almighty,  who  beholds  the  heart,  values  it,  not  according  to 
what  it  is  in  itself,  but  according  to  the  disposition  with  which 
it  is  given. 

On  the  other  hand,  we  should  learn  from  hence,  that  it  is  not 
enough  for  the  rich  that  they  exceed  the  poor  in  the  gifts  of 
charity  ;  they  should  bestow  in  proportion  to  their  income  ;  and 
they  would  do  well  to  remember,  that  a  little  given,  where  a 
little  only  is  left,  appears  a  much  nobler  offering  in  the  sight  of 
the  Almighty,  and  discovers  a  more  benevolent  and  humane 
temper  of  mind,  than  sums  much  larger  bestowed  out  of  a  plen- 
tiful abundance. 

The  disciples  now  remembered  that  their  Master,  at  the  con- 
clusion of  his  pathetic  lamentation  over  Jerusalem,  had  declared 
that  the  temple  should  not  any  more  be  favored  with  his  presence, 
till  they  should  say,  "  Blessed  is  he  that  cometh  in  the  name  of 
the  Lord." 

A  resolution  of  this  kind  could  not  fail  of  greatly  surprising 
his  disciples ;  and  therefore,  as  he  was  departing  from  that  sacred 
structure,  they  desired  him  to  observe  the  beauty  of  the  build 
ing  ;  insinuating,  that  they  thought  it  strange  he  should  intimate 
an  intention  of  leaving  it  desolate ;  that  so  glorious  a  fabric, 
celebrated  in  every  corner  of  the  earth,  was  not  to  be  deserted 
rashly ;  and  that  they  should  think  themselves  supremely  happy, 
when  he,  as  the  Messiah  and  descendant  of  David,  should  take 
possession  of  it,  and  erect  his  throne  in  the  midst  of  Jerusalem. 
And  as  they  went  out  of  the  temple,  one  of  the  disciples  saith 
unto  him,  "  Master,  see  what  manner  of  stones,  and  what  build- 
ings are  here." 

The  eastern  wall  of  the  temple,  which  fronted  the  mount  of 
Olives,  whither  the  disciples,  with  their  Master,  were  then  retir- 
ing, was  built  from  the  bottom  of  the  valley  to  a  prodigious 
height,  with  stones  of  an<incredible  bulk,  firmly  compacted  to- 
gether, and  therefore  made  a  very  grand  appearance,  at  a  dis- 
tance. The  eastern  wall  is  supposed  to  have  been  the  only 
remains  of  Solomon's  temple,  and  had  escaped  when  the  Chal- 
deans burnt  it  But  this  building,  however  strong  or  costly  is 


*ij|to^ 


..-v145^-  V 


s  CHRIS  337 

•H  them  should  be  totally  destroyed 

buildings  ?  there  shall  noi 
>hall  not  be  thrown  down.** 

r,  and  at  a  vast 
The  disciples, 
.  that  iii- 

i  the 
ctive 

. 


. 

magnifi 

future  i 


cm  fl,, 


When  they  arrived  on  lh<-  Mount  ,  and  their  Mo 

had  taken  his  seat  on  some  eminence,  from  whence  they -had  a 
prospect  of  the  temple  and  a  part  of  th»;  city,  his  disciples  drew 
near,  to  know  when  the  demolition  of  the  old  structure  was  to 
nd  whal  \vcre  to  be   the  signs  of  his  coming,  and  of 
"And  o.s  he  sat  noon  tV  >*'  Ol- 

nto  him  priv 

id  what  shall 

.'id  (..!  th<  ;;o  worid'?"  :  ^.  3. 

,  by  this  of  know 

wnicl  "i ;  for  thr 

pecU  .  Tore, 

tvonnecled  the 

ing,  though  they  h  stroy 

latiun  and  ch;i 

!,"  or,  as 
of  the  - 
'•  'I  i)f  ilhen 

oming  t. 

<.:ry  desirable  event. — 
lernple  pro ;•;<.••!•.  as 
'•lilcling,  proportioned  to  the 


33S  LIFE  OF  JESUS  CHRIST. 

number  of  the   Messiah's   subjects,    would   be    erected  in    its 
stead. 

That  this  is  the  real  sense  of  the  disciples'  question,  will  suffi- 
ciently appear,  if  we  consider  that  the  disciples  were  delighted 
with  the  prospect ;  whereas,  if  they  had  meant  by  the  end  of  the 
world,  the  final  period  of  all  things,  the  destruction  of  the  tem- 
ple would  have  exhibited  to  them,  in  their  present  temper  of 
mind,  a  melancholy  prospect,  which  they  could  not  have  beheld 
without  a  deep  concern. 

Our  blessed  Saviour,  therefore,  was  careful  to  convince  them 
of  their  mistake,  by  telling  them,  that  he  was  not  come  to  rule 
a  secular  empire,  as  they  supposed,  but  to  punish  the  Jews  for 
their  perfidy  and  rebellion,  by  destroying  both  their  temple  and 
nation.  "  Take  heed,"  said  he,  "  that  no  man  deceive  you. 
For  many  shall  come  in  my  name,  saying,  I  am  Christ ;  and 
shall  deceive  many." 

This  caution  was  far  from  being  unnecessary,  because, 
though  the  disciples  were  to  see  their  Master  ascend  into  hea- 
ven, they  might  take  occasion  from  the  prophecy,  to  think  that 
he  would  appear  again  on  earth,  and,  therefore,  be  in  danger 
of  seduction  by  the  false  Christs  that  should  arise.  "  And  ye 
sha]^  hear  of  wars  and  rumors  of  wars :  see  that  ye  be  not 
troubled,  for  all  these  things  must  come  to  pass  ;  but  the  end  is 
not  yet."  Before  this  nation  and  temple  are  destroyed,  terrible 
wars  will  happen  in  the  land ;  "  For  nation  shall  rise  against 
nation,  and  kingdom  against  kingdom  ;  and  there  shall  be  fam- 
ines, and  pestilences,  and  earthquakes  in  divers  places."  Matt. 
xxiv.  7. 

These  are  the  preludes  of  the  important  event,  forerunners  oi 
the  evils  which  shall  befall  this  nation  and  people.  At  the  same 
time  you  shall  meet  with  hot  persecutions  ;  walk,  therefore,  cir- 
cumspectly, and  arm  yourselves  both  with  patience  and  fortitude, 
that  ye  may  be  able  to  perform  your  duty,  through  the  whole 
course  of  these  persecutions  ;  for  ye  shall  be  brought  before  the 
great  men  of  the  earth,  for  my  sake.  "  But  when  they  shall 
lead  you,  and  deliver  you  up,  take  no  thought  before-hand  what 
ye  shall  speak,  neither  do  ye  premeditate  ;  but  whatsoever  shall 
be  given  unto  you  in  that  hour,  that  speak  you  ;  for  it  is  not  ye 
that  speak,  but  the  Holy  Ghost."  Mark,  xiii.  11. 

During  this  time  of  trouble  and  confusion,  he  told  them  the 
perfidy  of  mankind  should  be  so  great  towards  one  another,  that 
"  brother  shall  betray  the  brother  to  death,  and  the  father  the 
son  ;  and  children  shall  rise  up  against  their  parents,  and  shall 
cause  them  to  be  put  to  death."  The  unbelieving  Jews,  and 
apostate  Christians,  shall  commit  the  most  enormous  and  inhu- 
man crimes.  It  is,  therefore,  no  wonder  that  the  perfidy  and 
wickedness  of  such  pretended  Christians,  should  discourage 


LIFE  OF  JESUS  CHRIST.  330 

many  disciples,  and  greatly  hinder  the  propagation  of  the  Gos- 
pel. But  he  who  supports  his  faith,  during  these  persecutions, 
and  is  not  led  astray  by  the  seduction  of  false  Christians,  shall 
escape  that  terrible  destruction,  which  like  a  deluge,  will  over- 
flow the  land. 

And  when  Jerusalem  shall  be  surrounded  with  armies,  pagan 
armies,  bearing  in  their  standards  the  images  of  their  gods,  the 
"abomination  of  desolation,"  mentioned  by  the  prophet  Daniel : 
then  let  him  who  readeth  the  predictions  of  that  prophet  under- 
stand, that  the  end  of  the  city  and  sanctuary,  together  with  the 
ceasing  of  sacrifices  and  oblations  there  predicted,  is  come,  and 
consequently  the  final  period  of  the  Jewish  polity. 

"  Then  let  them  which  are  in  Judea  flee  to  the  mountains,  and 
let  them  which  are  in  the  midst  of  it  depart  out."  Luke,  xxi.  21. 
"  Let  him  which  is  on  the  housetop  not  come  down  to  take  any 
thing  out  of  his  house.  Neither  let  him  which  is  in  the  field  re- 
turn back  to  take  his  clothes."  Matt.  xxiv.  17,  18.  Then  shall 
be  fulfilled  the  awful  predictions  of  the  prophet  Daniel,  and  the 
dreadful  judgments  denounced  against  the  impenitent  and  unbe- 
lieving. 

In  those  days  of  vengeance,  the  women  who  are  with  child, 
and  those  who  have  infants  hanging  at  their  breasts,  shall  be 
particularly  unhappy,  because  they  cannot  flee  from  the  im- 
pending destruction.  "  But  pray  ye  that  your  flight  be  not  in 
the  winter,"  when  the  badness  of  the  roads,  and  the  rigor  of  the 
season,  will  render  speedy  travelling  very  troublesome,  if  not 
impossible ;  "  neither  on  the  sabbath-day,"  when  you  shall 
think  it  unlawful.  "  For  then  shall  be  great  tribulation,  such 
as  was  not  since  the  beginning  of  the  world  to  this  time,  no, 
nor  ever  shall  be."  This  is  confirmed  by  what  Josephus  tells 
us,  that  no  less  than  eleven  hundred  thousand  perished  in  the 
siege. 

The  heavenly  prophet  added,  that  except  the  days  of  tribu- 
lation should  be  shortened,  none  of  the  inhabitants  of  Jerusa- 
lem and  Judea,  of  whom  he  was  speaking,  should  escape  de- 
struction :  in  confirmation  of  which,  Josephus  tells  us,  that  the 
quarrels  which  raged  during  the  siege,  were  so  fierce  and  obsti- 
nate, that  both  within  the  walls  of  Jerusalem,  and  without  in  the 
neighboring  country,  the  whole  land  was  one  continued  scene 
of  horror  and  desolation .  and,  had  the  siege  continued  much 
longer,  the  whole  nation  of  the  Jews  had  been  totally  destroyed, 
according  to  our  Lord's  prediction.  "  But,"  added  our  blessed 
Saviour,  "  for  the  elect's  sake,  whom  he  hath  chosen,  he  hath 
shortened  the  days."  By  the  elect  are  meant,  such  of  the  Jews 
as  had  embraced  the  doctrines  of  the  Gospel,  and  particularly 
those  who  were  brought  in  with  the  fulness  of  the  Gentiles. 


340  LIFE    OF   JESUS    CHRIST. 

As  it  is  natural,  in  time  of  trouble,  to  look  with  eager  expec- 
tation for  a  deliverer,  our  blessed  Saviour  cautioned  his  disciples 
not  to  listen  to  any  pretences  of  that  kind,  as  many  false  Christs 
would  arise,  and  deceive  great  numbers  of  the  people.  A  pre- 
diction that  was  fully  accomplished,  during  the  terrible  siege  of 
Jerusalem  by  the  Romans ;  for  Josephus  tells  us,  that  many  arose, 
pretending  to  be  the  Messiah,  boasting  that  they  would  deliver 
the  nation  from  all  its  enemies.  And  the  multitude,  always  too 
prone  to  listen  to  deceivers,  who  promise  temporal  advantages, 
giving  credit  to  those  deceivers,  became  more  obstinate  in  their 
opposition  to  the  Romans,  and  thereby  rendered  their  destruction 
more  severe  and  inevitable. 

And  what  still  increased  the  infatuation  of  the  people,  was 
their  performing  wonderful  things  during  the  war  ;  and  accord- 
ingly Josephus  calls  them  magicians  and  sorcerers.  Hence  we 
see  the  propriety  of  the  caution  given  by  the  Son  of  God,  who 
foretold  that  "  they  should  shew  great  signs  and  wonders,  inso- 
much that,  if  it  were  possible,  they  would  deceive  the  very  elect. 
But  take  heed  :  behold  I  have  foretold  you  all  things." 

And  as  the  partisans  of  the  false  Christs  might  pretend  that  the 
Messiah  was  concealed  awhile,  for  fear  of  the  Romans,  and  the 
weaker  sort  of  Christians,  without  this  warning,  have  imagined 
that  Christ  was  actually  returned  to  deliver  the  nation  in  its  ex- 
tremity, and  to  punish  their  enemies,  who  now  so  cruelly  oppres- 
sed them,  and  that  he  would  show  himself  as  soon  as  it  was  pro- 
per, the  blessed  Jesus  thought  proper  to  caution  them  against  this 
particular  :  "  Wherefore,  if  they  shall  say  unto  you,  Behold,  he 
is  in  the  desert,  go  not  forth :  behold  he  is  in  the  secret  cham- 
bers, believe  it  not.  For  as  the  lightning  cometh  out  of  the  east, 
and  shineth  even  unto  the  west,  so  shall  also  the  coming  of  the 
Son  of  man  be."  Matt.  xxiv.  26,  &c. 

The  coming  of  the  Son  of  man  shall  be  like  lightning,  swift 
nnd  destructive.  But  he  will  not  come  personally,  his  servants 
only  shall  come,  the  Roman  armies  who,  by  his  command,  shall 
destroy  this  nation,  as  eagles  devour  their  prey. 

Having  thus  given  them  a  particular  account  of  the  various 
circumstances  which  should  precede  the  destruction  of  Jerusalem, 
he  next  described  that  catastrophe  itself,  in  all  the  pomp  of  lan- 
guage and  imagery  made  use  of  by  the  ancient  prophets,  when 
they  foretold  the  destruction  of  cities  and  kingdoms.  "  But  in 
those  days,  after  that  tribulation,  the  sun  shall  be  darkened,  and 
the  moon  shall  not  give  her  light :  and  the  stars  of  heaven  shall 
fall,  and  the  powers  that  are  in  heaven  shall  be  shaken."  Mark. 
xiii.  24,  &c.  "  And  upon  the  earth  distress  of  nations,  with 
perplexity,  the  sea  and  the  waves  roaring :  men's  hearts  failing 
them  for  fear,  and  for  looking  after  those  things  which  are  com- 
ing on  the  earth."  Luke,  xxi.  25,  &c. 


LIFE  OF  JESUS  CHRIST.  341 

By  these  lofty  and  figurative  expressions,  the  decaying  of  all 
the  glory,  excellency  and  prosperity  of  the  nation,  and  the  in- 
troduction of  universal  sadness,  misery  and  confusion,  are  beau- 
tifully described.  The  roaring  of  the  sea  and  the  waves,  may 
justly  be  considered  as  metaphorical,  as  the  signs  in  the  sun,  in 
the  moon,  and  in  the  stars  are  plainly  so,  and  by  the  powers  of 
heaven  are  meant  the  whole  Jewish  polity,  government,  laws  and 
religion,  which  were  the  work  of  heaven  :  these,  our  Lord  tells 
us,  shall  be  shaken,  or  rather  dissolved. 

As  the  disciples  had,  in  conformity  to  the  repeated  questions 
of  the  pharisees,  during  his  ministry,  asked  what  should  be  the 
sign  of  his  coming ;  our  blessed  Saviour  told  them,  that  after  the 
tribulation  of  those  days,  when  the  sun  should  be  darhened,  and 
all  the  enemies  of  the  Messiah  should  mourn,  they  should  see  the 
accomplishment  of  what  Daniel  foretold,  by  the  figurative  expres- 
sion of  the  Son  of  man  coming  in  the  clouds  of  heaven  :  for 
they  should  behold  the  signal  punishment  executed  on  the  Jewish 
nation  by  the  Roman  armies  sent  for  that  purpose,  and  by  the 
decree  and  permission  of  heaven.  "  Then  shall  appear  the  sign 
of  the  Son  of  man  in  heaven ;  and  then  shall  all  the  tribes  of 
the 'earth  mourn,  and  they  shall  see  the  Son  of  man  coming  in 
the  clouds  of  heaven,  with  power  and  great  glory."  Matt. 
xxiv.  30. 

Then  were  the  followers  of  Christ  to  be  delivered  from  the 
oppression  under  which  they  had  long  groaned,  and  openly  honor- 
ed before  the  whole  earth:  and  on  this  may  true  believers  rest, 
because  it  is  founded  on  eternal  truth.  "  Verily,  I  say  unto  you, 
This  generation  shall  not  pass,  till  all  these  things  be  fulfilled. — 
Heaven  and  earth  shall  pass  away,  but  my  words  shall  not  pass 
away."  Matt.  xxiv.  34,  35. 

Whosoever  shall  compare  the  prediction  of  our  Saviour  with 
the  history  Josephus  wrote  of  the  war,  cannot  fail  of  being 
struck  with  the  wisdom  of  Christ,  and  acknowledging  that  his 
prediction  was  truly  divine:  for  as  the  Jewish  nation  was  at 
this  time  in  the  most  flourishing  state,  the  events  here  foretold 
appeared  altogether  improbable.  Besides,  the  circumstances 
of  the  destruction  are  very  numerous  and  surprisingly  great : 
and  the  whole  delivered  without  any  ambiguity.  It  is  therefore 
a  prophecy,  of  such  a  kind  as  could  never  have  been  uttered  by 
any  imposter,  and  consequently  the  person  who  delivered  it  was 
acquainted  with  the  secret  counsels  of  heaven,  and  was  truly 
divine. 

Many  cavillers  against  the  Christian  religion  have  asked, 
why  Christ  should  order  his  disciples  not  to  flee  from  Jerusa 
lem,  till  they  saw  it  encompassed  with  the  Roman  army,  when 
it  would  then  be  impossible  for  them  to  make  their  escape? 
But  persons,  before  they  propose  such  questions,  would  do  well 


342  LIFE    OF   JESUS    CHRIST. 

to  read  attentively  the  history  Josephus  has  given  us  of  these 
terrible  calamities  ;  because  they  would  there  find  a  solution  to 
the  difficulty.  That  historian  tells  us,  that  Cestius  Callus  sur- 
rounded the  city  with  his  army,  and  at  a  time  when  he  could 
easily  have  taken  the  city,  suddenly  withdrew  his  forces,  with- 
out any  apparent  reason.  He  adds,  that  as  soon  as  the  siege 
was  raised,  many  eminent  persons  fled  from  it,  as  from  a  sinking 
ship.  In  all  probability  many  of  these  were  Christians,  who 
being  warned  by  this  prophecy  of  their  great  Master,  saved 
themselves  by  flight,  as  he  had  directed.  Thus  we  see  what 
frivolous  objections  are  made  by  the  free-thinkers  of  our  age 
against  the  truth  of  the  sacred  writings,  and  how  easily  they  are 
answered. 

Having  thus  beautifully,  but  awfully,  described  this  important 
and  striking  event,  the  blessed  Jesus  assured  his  disciples,  that 
it  would  be  very  unexpected,  and  thence  urged  the  necessity  ot 
a  watchful  vigilance,  lest  they  should  be  surprised,  and  have  a 
share  in  those  calamities.  "  But  as  the  days  of  Noe  were,,  so 
shall  also  the  coming  of  the  Son  of  man  be."  Matt.  xxiv.  37. 
"  Watch  ye  therefore  ;  for  ye  know  not  when  the  master  of  the 
house  cometh  ;  at  even,  or  at  midnight,  or  at  the  cock  crowing, 
or  in  the  morning ;  lest  coming  suddenly,  he  find  you  sleeping." 
Mark,  xiii.  35,  36. 

It  was  natural,  as  men  were  to  undergo,  at  the  destruction  ol 
Jerusalem,  nearly  the  same  miseries,  and  as  the  passions  which 
its  approach  would  raise  in  their  minds  were  similar  to  those 
which  will  happen  at  the  destruction  of  the  wrorld  and  the  gene- 
ral judgment ;  it  was  natural,  I  say,  for  our  blessed  Saviour,  on 
this  occasion,  to  put  his  disciples  in  mind  of  that  judgment,  and 
to  exhort  them  to  the  faithful  discharge  of  their  duty,  from  the 
consideration  of  the  suddenness  of  his  coming  to  call  every 
individual  to  account  after  death : — "  Therefore,  be  ye  also 
ready ;  for  in  such  an  hour  as  ye  think  not  the  Son  of  man 
cometh.  Who  then  is  a  faithful  and  wise  servant,  whom  his 
Lord  hath  made  ruler  over  his  household,  to  give  thern  meat  in 
due  season  ?  Blessed  is  that  servant,  whom  his  Lord,  when  he 
cometh,  shall  find  so  doing.  Verily,  I  say  unto  you,  that,  he 
shall  make  him  ruler  over  all  his  goods."  Matt.  xxiv.  44,  &c. 
As  if  he  had  said,  You,  who  are  ministers  of  religion,  ought  to 
be  particularly  attentive  in  discharging  the  important  trust  com- 
mitted to  your  care ;  you  are  the  stewards  to  whom  are  intrusted 
the  whole  household  of  the  church ;  and  you  would  do  well  to 
remember,  that  your  example  will  have  a  great  effect  upon  the 
minds  of  those  employed  under  you.  It  is  your  duty  to  be 
well  acquainted  with  the  stores  of  evangelical  truths,  and  to 
understand  how  they  may  be  applied  to  the  best  advantage ; 
you  should  also  be  careful  to  know  the  characters  of  the  different 


LIFE    OF   JESUS    CHRIST.  345 

persons  under  your  directions,  that  you  may  be  able  to  give  every 
one  of  them  a  portion  of  meat  in  due  season  ;  and  if  I  find  you 
thus  employed  at  my  coming,  I  will  reward  you  with  the  joys  of 
my  kingdom,  even  as  an  earthly  master  bestows  particular 
marks  of  respect  on  such  servants  as  have  been  remarkably  faith- 
ful in  any  important  trust. 

But  on  the  other  hand,  if  you  are  not  true  to  the  trust  reposed 
in  you  ;  if  you  pervert  your  office  and  watch  not  over  the  souls 
committed  to  your  care,  I  will  come  unto  you  unexpectedly,  and 
make  you  dreadful  examples  of  mine  anger,  by  the  severe  pun- 
ishments which  I  will  inflict  upon  you.  "  But  and  if  that  evil 
servant  shall  say  in  his  heart,  My  lord  delayeth  his  coming,  and 
shall  begin  to  smite  his  fellow  servants,  and  to  eat  and  drink  with 
the  drunken  :  the  lord  of  that  servant  shall  come  in  a  day  \yhen 
he  looketh  not  for  him,  and  in  an  hour  that  he  is  not  aware  of; 
and  shall  cut  him  asunder,  and  appoint  him  his  portion  with  the 
hypocrites :  there  shall  be  weeping  and  gnashing  of  teeth." 
Matt.  xxiv.  48,  &c. 

Having  thus  generally  prescribed  the  future  state  of  retribu- 
tion, our  Lord  passed  to  the  consideration  of  the  general  judg- 
ment, when  those  rewards  and  punishments  should  be  distributed 
in  their  utmost  extent.  This  could  not  fail  of  animating  his 
disciples  to  a  rigorous  discharge  of  their  duty ;  and  the  striking 
representation  of  the  last  judgment  he  has  here  given,  must 
greatly  tend  to  rouse  the  consciences  of  men  from  their  lethargy, 
and  lead  them  to  consider  before  it  be  too  late,  "  the  things  which 
belong  to  their  peace." 

Then  shall  the  kingdom  of  heaven,  the  gospel-kingdom,  in 
the  last  dispensation  of  it,  when  the  kingdom  of  grace  is  going 
to  be  swallowed  up  in  the  kingdom  of  glory,  "  be  likened  unto 
ten  virgins  which  took  their  lamps,  and  went  forth  to  meet  the 
bridegroom,  and  five  of  them  were  wise,  and  five  of  them  were 
foolish."  They  that  were  foolish  took  their  lamps,  but  put  no 
oil  in  their  vessels  ;  while  the  wise,  as  an  instance  of  their  pru- 
dence and  foresight,  took  both  their  lamps,  and  oil  in  their 
vessels,  knowing  that  it  was  uncertain  when  the  bridegroom 
would  arrive,  and  that  they  might  in  all  probability,  wait  long 
for  his  coming.  Nor  were  they  mistaken :  for  the  bridegroom 
did  not  come  so  soon  as  they  expected.  And  while  he  tarried, 
they  all  slumbered  and  slept ;  and  at  midnight  there  was  a  great 
cry  made,  "  Behold,  the  bridegroom  cometh,  go  ye  out  to  meet 
him :  then  all  those  virgins  arose  and  trimmed  their  lamps  ; 
and  the  foolish  said  unto  the  wise,  Give  us  of  your  oil,  for  oui 
lamps  are  gone  out.  But  the  wise  answered,  saying,  not  so, 
lest  there  be  not  enough  for  us  and  you ;  but  go  ye  rather  to 
them  that  sell,  and  buy  for  yourselves.  And  while  they  went 
to  buy,  the  bridegroom  came  ;  and  they  that  were  ready  went  in 


LIFE    OF   JESUS    CHRIST. 

with  him  to  the  marriage,  and  the  door  was  shut.  Afterwards 
carne  also  the  other  virgins,  saying,  Lord,  Lord,  open  to  us. 
But  he  answered  and  said,  Verily,  I  say  unto  you,  I  know  you 
not.  Watch,  therefore,  for  ye  know  neither  the  day,  nor  the 
hour,  wherein  the  Son  of  man  cometh."  Matt.  xxv.  6,  7,  &c. 

In  order  to  understand  this  parable,  we  must  remember,  that 
it  alludes  to  eastern  people.  It  was  usual  with  them  for  the 
bridegroom  to  bring  his  bride  home  in  the  evening,  sooner  or 
later,  as  circumstances  might  happen  ;  and  that  they  might  be 
received  properly  at  his  house,  his  female  acquaintance,  espe- 
cially those  of  the  younger  sort,  were  invited  to  come  and  wait 
with  lamps,  till  some  of  his  retinue,  despatched  before  the  rest, 
informed  them  that  he  was  near  at  hand ;  upon  which  they  trim- 
med their  lamps;  went  forth  to  welcome  him,  and  conduct 
him  with  his  bride  into  the  house  ;  for  which  they  were  honor- 
ed as  guests,  at  the  marriage  feasts,  and  shared  in  the  usual  fes- 
tivities. 

To  ten  such  virgins  our  blessed  Saviour  compares  all  those  to 
whom  the  Gospel  is  preached,  because  this  was  the  general  num- 
ber appointed  to  wait  on  the  bridegroom  ;  and  to  these  all  Chris- 
tian professors  may  be  likened,  who  taking  their  lamp  of  Chris- 
tian profession,  go  forth  to  meet  the  bridegroom  ;  that  is,  pre- 
pare themselves  as  candidates  for  the  kingdom  of  heaven,  and 
desire  to  be  admitted  with  Christ,  the  celestial  bridegroom,  into 
the  happy  mansions  of  immortality. 

We  must  remember,  that  there  always  was,  and  always  will 
be,  a  mixture  of  good  and  bad  in  the  church,  till  the  great  day 
of  separation  arrives.  The  weakness  of  the  foolish  is  represent- 
ed by  their  taking  no  oil  in  their  vessels,  with  their  lamps  ;  that 
is,  the  foolish  Chustians  content  themselves  with  the  bare  lamp 
of  a  profession,  and  never  think  of  furnishing  it  with  the  oil  of 
divine  grace,  the  fruit  of  which  is  a  life  of  holiness.  Whereas 
the  wise,  well  knowing  that  a  lamp,  without  the  supply  of  oil, 
would  be  speedily  extinguished ;  that  faith,  without  love  and  ho- 
liness, will  be  of  no  consequence,  take  care  to  supply  themselves 
with  a  sufficient  quantity  of  the  divine  grace,  and  to  display  in 
their  lives  the  works  of  love  and  charity.  While  all  those  vir- 
gins, though  differently  supplied,  waited  the  coming  of  the  bride- 
groom, all  slumbered  and  slept ;  that  is,  all  Christians,  both 
good  and  bad,  the  sincere  and  the  hypocrite,  all  lie  down  to- 
gether in  the  sleep  of  death ;  and  while  the  bridegroom  delays 
his  coming,  slumber  in  the  chambers  of  the  dust. 

The  Jews  have  a  tradition,  that  Christ's  coming  to  judgment 
will  be  at  midnight,  which  agrees  with  that  particular  in  the 
parable,  "  at  midnight  there  was  a  cry  made,  Go  ye  out  to  meet 
him."  But  however  this  be,  whether  he  will  come  at  midnight, 
or  in  the  morning,  it  will  be  awfully  sudden  and  alarming. 


LIFE    OF   JESUS    CHRIST.  347 

The  great  cry  will  be  heard  lo  the  end  of  the  earth !  the  trumpet 
shall  sound,  and  the  mighty  archangel's  voice  pierce  even  the 
bowels  of  the  earth,  and  the  depths  of  the  ocean  :  "  Behold  the 
bridegroom  cometh,  go  ye  out  to  meet  him." 

The  graves,  both  earthly,  and  waterly,  must  surrender  their 
clayey  tenants,  and  all  will  then  begin  to  think  how  they  may 
prepare  themselves  to  find  admittance  to  the  marriage  supper  of 
the  Lamb.  "  Then  all  those  virgins  arose  and  trimmed  their 
lamps."  But  the  foolish  soon  perceived  their  folly  :  their  lamps 
were  gone  out,  totally  extinguished,  and  they  had  no  oil  to  sup- 
port the  flame ;  in  like  manner  the  hypocrite's  hope  shall  perish. 
But  the  wise  were  in  a  much  happier  condition ;  they  had  oil  in 
their  vessels  sufficient  for  themselves,  but  none  to  spare ;  for 
when  the  foolish  virgins  would  have  procured  some  from  them, 
they  denied  their  request,  fearing  there  would  not  be  enough  for 
both. 

There  are  here  beautifully  represented  nominal  and  sincere 
Christians.  The  former  having  only  the  bare  lamp  of  a  profes- 
sion, and  who  have  not  been  solicitous  to  gain  the  oil  of  divine 
grace,  by  a  constant  use  of  the  means  assigned,  will  fare  like 
the  foolish  virgins.  While  the  latter,  whose  hearts  are  stocked 
with  divine  oil,  will,  like  the  wise  virgins,  enter  into  the  joy  of 
their  Lord. 

But  the  foolish,  going  to  purchase  oil,  missed  the  bridegroom, 
and  behold  "  the  door  was  shut."  They  at  last,  however,  reach- 
ed the  gate,  and  with  great  importunity  cried,  "  Lord,  Lord, 
open  unto  us."  But  he  answered  and  said,  "  Verily,  I  say  unto 
you,  I  know  you  not."  As  you  denied  me  on  earth,  I  deny  you 
now  ;  depart  from  me,  for  I  know  you  not !  How  justly,  there- 
fore, did  our  blessed  Saviour  bid  us  all  "  watch,"  that  we  may  be 
found  ready  whenever  he  cometh  ;  or  commands,  by  the  king  of 
terrors,  our  attendance  before  his  judgment  seat.  Let  us  not 
refuse  this  kind  invitation,  of  being  constantly  prepared  to  meet 
the  heavenly  bridegroom  :  let  us  Till  our  lamps  with  oil,  that  we 
may  be  ready  to  follow  our  great  master  into  the  happy  mansions 
of  the  heavenly  Canaan. 

But,  as  this  duty  was  of  the  utmost  importance,  our  blessed 
Saviour,  to  show  us  more  clearly  the  nature  and  use  of  Christian 
watchfulness,  to  which  he  exhorts  us  at  the  conclusion  of  the 
parable  of  the  ten  virgins,  added  another,  wherein  he  represented 
the  different  characters  of  a  faithful  and  slothful  servant,  and  the 
difference  of  their  future  acceptation. 

This  parable,  like  the  former,  is  intended  to  stir  us  up  to  a 
zealous  preparation  for  the  coming  of  our  Lord,  by  diligence  in 
the  discharge  of  our  duty,  and  by  a  careful  improvement  of  our 
souls  in  holiness ;  and  at  the  same  time  to  expose  the  vain  pre- 
tences of  hypocrites,  and  to  demonstrate,  that  fair  speeches  and 


348  LIFE    OF   JESUS    CHRIST. 

outward  form,  without  the  power  of  godliness,  will  be  of  no  ser 
vice  in  the  last  day  of  account. 

The  Son  of  man,  said  he,  may,  with  respect  to  his  final  com- 
ing to  judge  the  world,  be  likened  unto  "  a  man  travelling  into  a 
far  country,  who  called  his  own  servants,  and  delivered  unto 
them  his  goods.  And  unto  one  he  gave  five  talents,  to  another 
two,  and  to  another  one ;  to  every  man  according  to  his  sev- 
eral ability:  and  straightway  took  his  journey."  Matt.  xxv. 
14,  15. 

Immediately  on  his  master's  departure,  he  that  had  received 
the  five  talents  lost  no  time,  but  went  and  traded  with  the  same, 
and  his  increase  was  equal  to  his  industry  and  application  ;  he 
made  them  other  five  talents.  He  that  had  received  two  talents 
did  the  same,  and  had  equal  success.  But  he  that  received  one, 
very  unlike  the  conduct  of  his  fellow  servants,  went  his  way, 
digged  in  the  earth,  and  hid  his  lord's  money,  idle,  useless,  unem- 
ployed, and  unimproved. 

After  a  long  time,  and  at  an  hour  when  they  did  not  expect 
it,  the  lord  of  those  servants  returned,  called  them  before  him, 
and  ordered  them  to  give  an  account  of  their  several  trusts. 
Upon  which  he  that  had  received  five  talents,  as  a  proof  of  his 
fidelity  produced  other  five  talents,  saying,  "  Lord,  thou  deliver- 
edst  unto  me  five  talents,  behold  I  have  gained  besides  them  five 
talents  more."  Matt.  xxv.  20.  His  lord,  highly  applauding  his 
industry  and  fidelity,  said  to  him,  "  Well  done,  thou  good  and 
faithful  servant ;  thou  hast  been  faithful  over  a  few  things  ;  I  will 
make  thee  a  ruler  over  many  things  ;  enter  thou  into  the  joy  of 
thy  Lord."  Matt.  xxv.  21. 

In  like  manner  also,  he  that  had  received  two  talents  declared 
he  had  gained  two  others  ;  upon  which  he  was  honored  with  the 
same  applause,  and  admitted  into  the  same  joy  with  his  fellow 
servant ;  their  master  having  regard  to  the  industry  and  fidelity 
of  his  servants,  not  to  the  number  of  the  talents  only,  but  the 
greatness  of  their  increase. 

After  this,  he  that  had  received  the  one  talent  came,  and,  with 
a  shameful  falsehood,  to  excuse  his  vile  indolence,  said,  "  Lord, 
I  knew  thee  that  thou  art  an  hard  man,  reaping  where  thou  hast 
not  sown,  and  gathering  where  thou  hast  not  strewed ;  and  I 
was  afraid,  and  went  and  hid  thy  talent  in  the  earth  ;  lo,  there 
thou  hast  that  is  thine."  Matt.  xxv.  24,  25. 

This  perversion  of  even  the  smallest  portion  of  grace  greatly 
excited  the  resentment  of  his  lord,  who  answered,  "  Thou  wick- 
ed and  slothful  servant,  thou  k  newest  that  I  reap  where  I  sowed 
not,  and  gather  where  I  have  not  strewed  ;  thou  oughtest,  there- 
fore, to  have  put  my  money  to  the  exchangers,  and  then,  at  my 
coming,  I  should  have  received  mine  own  with  usury.  Take, 
therefore,  the  talent  from  him,  and  give  it  unto  him  which  hath 


LIFE  OF  JESUS  CHRIST.  349 

ten  talents.  For  unto  every  one  that  hath  shall  be  given,  and  he 
shall  have  abundance :  but  from  him  that  hath  not  shall  be  taken 
away  even  that  which  he  hath.  And  cast  ye  the  unprofitable  ser- 
vant into  outer  darkness  ;  there  shall  be  weeping  and  gnashing  ol 
teeth."  Matt.  xxv.  26,  &c. 

Such  is  the  parable  of  the  talents,  as  delivered  by  our  blessed 
Saviour ;  a  parable  containing  the  measure  of  our  duty  to 
God,  and  the  motives  that  enforce  it,  all  delivered  in  the  plain- 
est and  simplest  allusion.  But  its  views  are  so  extensive  and 
affecting,  that  while  it  instructs  the  meanest  capacity,  it  enga- 
ges reverence  and  attention  from  the  greatest,  and  strikes  an 
impression  on  the  most  improved  understanding.  We  are  to 
consider  God  as  our  Lord  and  Master,  the  author  and  giver  of 
every  good  gift,  and  ourselves  as  his  servants  or  stewards,  who, 
in  various  instances  and  measures,  have  received  from  his  good 
ness  such  blessings  and  abilities,  as  may  fit  us  for  the  several  sta- 
tions and  offices  of  life  to  which  his  providence  appoints  us.  But 
then  we  are  to  observe,  that  these  are  committed  to  us  as  a  trust 
or  loan,  for  whose  due  management  we  are  accountable  to  the 
donor.  * 

If  we  faithfully  acquit  ourselves  of  this  probationary  charge, 
we  shall  receive  far  greater  instances  of  God's  confidence  and 
favor :  but  if  we  are  remiss  and  negligent,  we  must  expect  to  feel 
his  resentment  and  displeasure. 

A  time  will  come,  and  how  near  it  may  be  none  of  us  can  tell, 
when  our  great  Master  will  demand  a  particular  account  of  every 
talent  he  hath  committed  to  our  care.  This  time  may,  indeed,  be 
at  a  distance :  for  it  is  uncertain  when  the  king  of  terrors  will  re- 
ceive the  awful  warrant  to  terminate  our  existence  here  below  ; 
yet  it  will  certainly  come,  and  our  eternal  happiness  or  misery 
depends  upon  it :  so  that  we  should  have  it  continually  in  our 
thoughts,  and  engrave  it  as  with  the  point  of  a  diamond,  on  the 
tables  of  our  hearts. 

We  learn  from  this  instructive  parable,  that  infinite  wisdom 
hath  entrusted  men  with  different  talents,  and  adjusted  them  to 
the  various  purposes  of  human  life.  But  though  the  gifts  of 
men  are  unequal,  none  can.  with  justice,  complain  ;  since  what- 
ever is  bestowed,  be  it  more  or  less,  is  a  favor  entirely  unmer- 
ited. 

Each  then  should  be  thankful,  and  satisfied  with  his  portion ; 
and,  instead  of  envying  the  more  liberal  endowments  of  others,  ap- 
ply himself  to  the  improvement  of  his  own.  And  it  should  be  at- 
tentively observed,  that  the  difficulty  of  the  task  is  in  proportion  to 
the  number  of  talents  committed  to  each.  He  who  had  received 
five  was  to  gain  other  five  ;  and  he  who  had  received  two,  was  to 
account  for  other  two. 


350  LIFE    OF    JESTJS    CHRIST. 

Surely  then,  we  have  no  reason  to  complain  if  our  master  has 
laid  on  us  a  lighter  burden,  a  more  easy  and  less  service,  than 
what  he  has  on  others.  Especially  as  our  interest  in  the  favor  of 
the  Almighty,  does  not  depend  on  the  number  of  our  talents,  but 
on  our  diligence  and  application  in  the  management  of  them  :  so 
that  the  moral  design  of  this  parable  is,  to  engage  our  utmost  at- 
tention, to  improve  such  talents  as  our  heavenly  Father  has 
thought  proper  to  bestow  upon  us. 

By  these  talents  are  principally  meant,  the  communication 
and  graces  of  the  Holy  Spirit,  which  God  bestows  in  different 
measures,  "  dividing  to  every  man  severally  as  he  will."  And 
subordinate  to  these  are  all  the  means,  opportunities,  and  abil- 
ities to  exercise  or  improve  their  grace  ;  all  the  advantages  of 
station,  fortune,  education,  and  whatever  may  enable  us  to  do 
good ;  for  we,  having'  received  all  we  enjoy  from  God,  are 
strictly  obliged  to  promote  the  wise  ends  for  which  he  bestows 
his  favor.  And  here  let  us  take  a  short  and  imperfect  view  of 
what  God  has  done  for  us.  He  has  given  us  reason  and  under- 
standing to  discern  good  from  evil,  and  inquire  into  the  causes, 
relations,  and  consequences  of  things,  to  collect  from  them 
proper  rules  of  judgment  and  action.  Indeed,  since  the  fall 
this  faculty  has  been  much  obscured ;  but  still  if  remains  a 
universal  gift  of  God  to  men ;  and  though  not  equal  in  all,  yet, 
it  is  given  to  every  man  in  such  measure,  as  is  sufficient  for 
their  direction.  In  the  knowledge  of  our  duty,  and  the  pursuit 
of  our  happiness,  God  has,  by  the  Gospel,  so  graciously  supplied 
the  defect  of  reason,  that  the  weakest  understanding  may  know 
how  to  be  happy  ;  such  assistances  of  divine  grace  attend  every 
Christian,  if  he  will  apply  to  God  for  it,  as  may  enable  him 
to  direct  his  inclinations,  govern  his  passions,  and  subdue  his 
corrupt  affections.  These  talents  of  nature  are  in  some  de- 
gree common  to  all  men  ;  and  by  the  improvement  of  that  grace 
which  is  conferred  on  every  one,  all  have  sufficient  to  conduct 
them  through  the  several  stages  of  life,  if  they  will  use  but 
proper  diligence  and  application.  But  regard  must  be  had  to 
all  the  means  for  cultivating  those  gifts  of  nature  and  grace, 
such  as  all  opportunities  of  instruction,  the  ministry,  and  ordi 
nances  of  religion,  the  reproofs  and  examples  of  good  men,  the 
occasions  offered  and  the  abilities  given  for  the  exercise  of  vir- 
tue. All  these  are  talents,  or  gifts  of  God,  deposited  with  us, 
to  be  diligently  made  use  of,  and  for  which  we  are  accountable 
to  him. 

We  shall  therefore  proceed  to  show  what  duty  is  required 
from  us,  in  the  improvement  of  these  talents.  It  is  here  sup- 
posed, that  these  talents  are  improvable,  or  otherwise  they 
would  be  of  no  use  or  value ;  and  indeed  we  are  bound,  by  the 
command  ot  God,  who  has  threatened  to  inflict  severe  penal- 


LIFE    OF  "JESUS    CHRIST.  351 

ties  if  we  neglect  to  improve  them.  And  if  they  are  not 
improved  they  will  not  continue  long  with  us,  but  be  lost ;  the 
finest  parts  and  capacities,  without  proper  culture,  will  make 
but  a  mean  and  contemptible  figure.  No  knowledge  can  be 
preserved  without  use  and  exercise,  and  the  same  holds  with 
regard  to  moral  accomplishments.  It  requiies  great  care  and 
attention  to  form  a  virtuous  habit,  but  much  mere  to  preserve  it 
in  its  vigor.  Unless  we  co-operate  with  the  motions  of  God's 
grace,  and  cultivate  it  by  use  and  application,  ?ts  impressions 
will  gradually  wear  out,  and  be  lost.  "  The  Spirit  of  God 
will  not  always  strive  with  man."  He  gives  us  a  stook  to  man- 
age, equal  to  the  service  he  expects  from  us ;  but  if  we  are 
slothful  and  negligent,  and  will  not  apply  it  to  the  purposes  for 
which  it  was  given,  he  will  recall  the  useless  gift.  "  Take 
from  him,"  says  he,  "the  talent,  and  give  it  to  him  that  hath 
ten  talents."  Let  us,  therefore,  diligently  improve  every  talent 
committed  to  us,  because  this  will  be  required  of  us,  in  the  day 
of  accounts.  Happy  the  man  who  has  improved  his  talents  on 
earth  !  What  this  improvement  implies,  and  how  we  may  dis- 
charge this  duty,  is  an  inquiry  of  the  nearest  concern  to  us. 
The  proper  improvement  of  all  God's  gifts  is,  the  employing 
them  so  as  may  best  promote  his  glory. 

This  is  the  end  the  Almighty  has  proposed  in  our  creation  ; 
in  all  the  powers  he  has  endued  us  with,  in  all  the  aids  of 
grace  he  has  vouchsafed  us.  Whatever  other  improvements  we 
make  of  them  will  not  profit  us,  nor  be  admitted  as  any  proof 
o(  our  fidelity,  m  the  day  of  reckoning.  We  may  cultivate  our 
understanding  by  learning  and  study,  and  extend  ou~  knowledge 
through  all  the  subjects  of  human  inquiry ;  but  if  our  end  be 
only  to  gratify  our  curiosity  or  our  vanity,  we  are  not  serving 
God,  but  ourselves ;  we  may  increase  our  portion  of  God's 
outward  gifts,  but  if  we  only  apply  them  to  enlarge  our  own 
conveniences,  we  are  not  making  the  improvements  our  Master 
expects  ;  we  may  take  pleasure  in  our  knowledge  and  fortune, 
rejoice  in  them  as  our  portion  and  instrument  in  our  present 
situation ;  but  we  must  still  remember,  that  in  our  reckoning 
with  God,  all  these  improvements  of  our  capacities  and  abilities 
will  be  added  to  our  account.  And  the  only  use  God  will 
admit  us  to  set  in  balance  of  our  debt  to  him,  is  to  employ 
them  as  means  of  increasing  and  multiplying  our  virtues,  or  as 
instruments  of  exercising  them  in  the  work  of  piety  and  reli- 
gion. 

From  hence  we  may  infer  that  there  will  be  degrees  of  future 
glory  and  happiness,  proportioned  to  our  eminence  in  the  divine 
life,  and  the  service  we  have  done  to  the  cause  of  Christ. 

Dreadful  will  be  his  curse,  who  lias  squandered  away  Jie 
stock  itself;  suffered  his  gifts  to  perish  for  want  of  use ;  07 ,  bv 


352  LIFE    OF   JESUS    CHRIST. 

abusing  them  to  the  service  of  sin,  has  provoked  the  Almighty 
to  take  them  from  him. 

How  shall  the  prodigal  recall  the  fortune  he  has  spent,  and 
appease  the  anger  of  his  judge  ?  The  terrors  of  the  Lord  may 
justly  affright  him  ;  but  it  should  not  extinguish  his  endeavors 
in  despair.  He  has  lost  many  excellent  talents  ;  but  he  who 
gave  can  restore.  Indeed,  the  most  circumspect  piety  will,  in 
the  great  day  of  accounts  want  much  to  be  forgiven  :  and  must 
expect  his  reward  from  the  mercy  of  his  judge,  not  from  the 
merit  of  his  service.  Let  us  then  do  all  in  our  power  to  bring 
forth  fruits  meet  for  repentance.  For  though  the  awful  day  of 
the  Lord  may  be  at  a  great  distance,  yet  the  time  allotted  us  to 
prepare  for  it  is  limited  by  the  short  space  of  human  life.  The 
night  of  death  cometh  when  no  man  can  work.  To-day,  there- 
fore, while  it  is  called  to-day,  let  us  be  diligent  in  the  work  of 
the  Lord,  correct  our  errors,  and  finish  what  is  imperfect,  that  we 
may  obtain  his  approbation,  and  make  our  calling  and  election 
sure. 

We  shall  now  proceed  to  the  third  parable  delivered  at  the 
same  time  by  the  blessed  Jesus,  namely,  that  of  the  last  judg- 
ment. "  When  the  Son  of  Man,"  said  he,  "  shall  come  in  his 
glory,  and  all  the  holy  angels  with  him,  then  shall  he  sit  upon 
the  throne  of  his  glory.  And  before  him  shall  be  gathered  all 
nations ;  and  he  shall  separate  them,  one  from  another,  as  a 
shepherd  divideth  his  sheep  from  the  goats  ;  and  he  shall  set  the 
sheep  on  his  right  hand,  but  the  goats  on  the  left."  Matt.  xxv. 
31.  It  is  common,  in  the  Old  Testament,  to  compare  good 
men  to  sheep,  on  account  of  their  innocence  and  usefulness ;  and 
wicked  men  to  goats,  for  their  exorbitant  lusts.  Our  blessed 
Saviour,  however,  does  not  pursue  the  allegory  farther,  but  de- 
scribes the  remaining,  and  indeed  the  greatest  part  of  this  awful 
scene,  in  terms  perfectly  simple :  so  that  though  the  sense  be  pro- 
found, it  is  obvious. 

Here  the  judgment  of  all  nations,  Gentiles,  as  well  as  Chris- 
tians, is  exhibited  ;  and  the  particulars  on  which  these  awful'tri- 
als  are  to  proceed,  displayed  by  the  great  judge  himself. 

Here  we  learn,  that  we  shall  be  condemned  or  acquitted,  ac- 
cording as  we  have  neglected  or  performed  works  of  charity ; 
works  which  flow  from  the  great  principles  of  faith  and  piety, 
and  which  the  very  heathens  are,  by  the  light  of  nature  invited 
to  perform.  But  we  must  not  understand  that  such  works  mer- 
ited this  favor  from  the  Judge  ;  no,  all  who  are  acquitted  at  that 
day,  whether  heathens  or  Christians,  shall  be  acquitted  solely  on 
account  of  the  righteousness  of  Christ,  the  true,  the  only  merito- 
rious cause. 

Good  men  can  at  best  but  consider  their  present  state  as  a 
banishment  from  their  native  country.  A  state  in  which  they 


LIFE    OF   JESUS    CHRIST.  353 

are  often  exposed  to  innumerable  temptations,  to  persecutions, 
to  poverty,  to  reproach,  to  contempt.  But  the  consideration 
that  they  are  travelling  towards  the  heavenly  Jerusalem,  a  city 
prepared  for  them  when  the  foundations  of  the  world  were  laid, 
will  be  abundantly  sufficient  to  support  their  spirits,  and  render 
them  "  more  than  conquerors."  The  glory  laid  up  for  them  in 
the  mansions  of  eternity,  and  which  the  great  Judge  will,  at  the 
awful  day  of  accounts,  confer  upon  them,  will  animate  them  to 
bear  the  violence  of  their  oppressors,  and  even  defy  the  malice 
of  men  and  devils.  Nay,  they  will  behold  with  contempt  the 
flourishing  prosperity  of  the  wicked,  and  look  forward  to  that 
glorious  and  immortal  crown,  which  will  be  given  them  by  their 
great  Redeemer.  "  Then  shall  the  king  say  unto  them  on  his 
right  hand,  Come,  ye  blessed  of  my  Father,  inherit  the  king- 
dom prepared  for  you  from  the  foundation  of  the  world.  For  I 
was  an  hungered,  and  ye  gave  me  meat :  I  was  thirsty,  and  ye 
gave  me  drink :  I  was  a  stranger,  and  ye  took  me  in  :  naked  and 
ye  clothed  me  :  I  was  sick,  and  ye  visited  me :  I  was  in  prison, 
and  ye  came  unto  me."  Matt.  xxv.  34,  &c. 

The  enraptured  and  amazed  soul  shall  then  ask,  with  great 
reverence  and  humility,  when  they  performed  these  services  ? 
as  they  never  saw  him  in  want,  and  therefore  could  not  assist 
him.  "  Lord,  when  saw  we  thee  an  hungered,  and  fed  thee  ?  or 
thirsty,  and  gave  thee  drink  ?  When  saw  we  thee  a  stranger, 
and  took  thee  in  ?  or  naked,  and  clothed  thee  ?  Or  when  saw 
we  thee  sick  or  in  prison,  and  came  unto  thee  ?  And  the  king 
shall  answer  and  say  unto  them,  Verily,  1  say  unto  you,  inas 
much  as  ye  have  done  it  unto  one  of  the  least  of  these  my  breth- 
ren, ye  have  done  it  unto  me."  Matt.  xxv.  37,  &c.  This  is  tru- 
ly astonishing !  The  united  wisdom  of  men  and  angels  could 
never  have  discovered  a  more  proper  method  to  convey  an  idea 
of  the  warmth  and  force  of  the  divine  benevolence  to  the  sons  of 
men,  or  offer  a  more  forcible  motive  to  charity,  than  that  the 
Son  of  God  should,  from  his  seat  of  judgment,  in  presence  of 
the  whole  race  of  mankind,  and  all  the  hosts  of  blessed  spirits 
from  the  courts  of  heaven,  declare  that  all  good  offices  done  to 
the  afflicted  are  done  to  himself. 

During  the  time  of  his  dwelling  with  human  nature  in  this  vale 
of  tears,  he  suffered  unspeakable  injuries  and  afflictions :  and, 
therefore,  considers  all  the  distressed  virtuous  as  members  of  his 
body,  loves  them  with  the  utmost  tenderness,  and  is  so  greatly 
interested  in  their  welfare,  that  he  rejoices  when  they  are  happy, 
and  grieves  when  they  are  distressed. 

Perhaps  the  true  reason  why  the  grand  inquiry  shall  rest  sole- 
ly on  the  performance  of  duties  is,  that  men,  generally  speaking, 
consider  the  neglect  of  duties  as  a  matter  of  no  great  conse- 
quence, but  dread  the  commission  of  crimes.  And  hence  it 

23 


354  LIFE    OF   JESUS    CHRIST. 

happens,  that  while  they  keep  themselves  free  from  the  latter, 
they  easily  find  excuses  for  the  former.  And  as  there  is  not  a 
more  pernicious  error,  with  regard  to  religion  and  morality, 
than  this,  the  blessed  Jesus  thought  proper  to  give  such  an  ac- 
count of  the  judgment  as  should  prove  the  most  solemn  caution 
against  it. 

But  as  the  inquiry  turns  wholly  on  the  performance  of  the 
duties  of  charity,  it  has  been  asked,  why  these  duties  only  are 
mentioned,  and  no  notice  taken  of  the  duties  of  piety  ;  though 
the  judge  himself,  upon  another  occasion,  declared  these  to  be 
of  more  importance  than  the  duties  of  charity,  so  highly  ap- 
plauded in  this  parable  ?  But  those  who  ask  this  question, 
would  do  well  to  remember,  that  piety  and  charity  cannot  sub- 
sist separately;  piety,  and  its  origin  faith,  always  producing 
charity ;  and  charity,  wherever  it  subsists,  necessarily  pre-sup- 
posing  piety. 

The  connexion  between  piety  and  charity  will  evidently  ap- 
pear, if  it  be  considered,  that  no  man  can  be  truly  benevolent 
and  merciful,  without  loving  those  dispositions.  Consequently, 
he  must  love  benevolence  in  God,  that  is,  he  must  love  God  ;  for 
piety  or  the  love  of  God,  is  nothing  else  but  the  regard  we  cher- 
ish towards  God  on  account  of  his  perfections. 

Piety  and  charity  being  thus  essentially  connected  together, 
it  is  abundantly  sufficient  to  examine  the  conduct  of  men,  with 
regard  to  either  of  those  graces.  In  the  parable,  the  inquiry  is 
represented  as  turning  upon  the  duties  of  charity,  perhaps,  be- 
cause in  this  branch  of  goodness,  there  is  less  room  for  self-de- 
ceit than  in  the  other.  It  is  common  for  hypocrites  by  a  pre- 
tended zeal  in  the  externals  of  religion,  to  make  specious  preten- 
ces to  extraordinary  piety,  and  at  the  same  time  are  totally 
deficient  in  charity ;  are  covetous,  unjust,  rapacious,  and  proud, 
and  consequently  destitute  of  all  love  for  their  Creator.  But 
none  can  assume  the  appearance  of  charity  but  by  feeding  the 
hungry,  clothing  the  naked,  relieving  the  distressed,  and  per- 
forming other  benevolent  offices  to  their  brethren. 

The  work  of  charity  may,  indeed,  in  some  particular  cases, 
flow  from  other  principles  than  those  of  a  pious  and  benevolent 
disposition,  as  from  vanity,  or  even  views  of  interest ;  but  then 
it  should  be  remembered,  that  a  common  degree  of  hypocrisy 
will  hardly  engage  men  to  undertake  them  ;  they  are  by  far  too 
weighty  duties  to  be  sustained  by  those  false  principles,  and, 
therefore,  are  seldom  counterfeited.  Consequently,  wherever  a 
genuine,  extensive,  and  permanent  charity  is  found,  we  may  con- 
clude, that  there  the  love  of  God  reigns  in  perfection. 

Hence  we  learn  that  all  pretences  to  goodness,  without  a  prin- 
ciple of  grace  wrought  in  the  heart,  avail  nothing  in  point  of 
eternal  salvation.  At  the  same  time,  if  we  consider  it  in  its  full 


LIFE    OF   JESUS    CHRIST.  35/5 

light,  it  will  give  us  no  reason  to  think  well  of  ourselves,  if  we 
are  wanting  in  our  duty  to  God  ;  and  that  we  should  not  only 
be  charitable,  but  grateful  also,  just,  temperate,  and  blameless, 
in  all  our  dealings  with  mankind.  For  we  should  .remember 
that  the  duty  we  owe  to  the  Almighty  is  no  other  than  what  is 
due  to  men  in  the  like  circumstances,  and  which  it  would  be  un- 
just in  us  to  neglect.  If  consists  in  dispositions  and  actions,  the 
same  in  kind,  but  different  in  degree,  proportionate  to  the  perfec- 
tion of  the  object. 

He  who  loves  and  admires  holiness,  justice,  and  truth  in  men, 
cannot  but  love  those  perfections  in  God,  that  is,  he  must  love 
God ;  so,  likewise,  he  that  is  truly  grateful  to  any  earthly  bene- 
factor, cannot  be  ungrateful  to  one  from  whose  bounty  he  receives 
all  the  good  things  he  enjoys ;  and  since  ingratitude  in  men  is 
nothing  more  than  forgetting  the  benefits  received,  and  the  bene- 
factor who  conferred  the  favor ;  how  can  we  acquit  ourselves 
from  the  charge  of  ingratitude  to  God ;  if  we  forget  the  obliga- 
tions we  lie  under  to  him,  and  are  at  no  pains  to  return  him 
thanks ;  that  is,  if  we  wholly  neglect  the  external  and  internal 
exercises  of  devotion  ? 

Since,  therefore,  the  duty  we  owe  to  God  is  the  same  in  kind 
with  what  we  owe  to  man  in  like  circumstances,  it  will  undenia- 
bly follow,  that  true  morality  can  never  exist  where  piety  is  want- 
ing ;  and  that  those  who  pretend  to  morality,  and  are  destitute  of 
piety,  render  themselves  ridiculous. 

The  awful  judge  himself  has  told  us,  that  after  he  has  passed 
the  happy  sentence  on  the  righteous,  he  will  pronounce  the 
following  sentence  of  condemnation  upon  the  wicked  :  "  Depart 
from  me,  ye  cursed,  into  everlasting  fire,  prepared  for  the  devil 
and  his  angels.  For  I  was  an  hungered,  and  ye  gave  me  no 
meat :  I  was  thirsty,  and  ye  gave  me  no  drink :  I  was  a  stran- 
ger, and  ye  took  me  not  in :  naked,  and  ye  clothed  me  not : 
sick,  and  in  prison,  and  ye  visited  me  not.  Then  shall  they 
also  answer  him,  saying,  Lord,  when  saw  we  thee  an  hungered, 
or  athirst,  or  a  stranger,  or  naked,  or  sick,  or  in  prison,  and 
did  not  minister  unto  thee?  Then  shall  he  answer  them, 
saying,  Verily,  I  say  unto  you,  inasmuch  as  ye  did  it  not  to 
one  of  the  least  of  these,  ye  did  it  not  to  me."  Matt.  xxv. 
41,  &c. 

It  is  remarkable,  that  our  blessed  Saviour  has  told  us,  that 
the  original  design  of  Omnipotence  was  to  render  man  happy, 
not  miserable :  a  state  of  consummate  felicity  was  formed  for 
the  human  race,  at  the  time  they  were  created  ;  but  the  fire  of 
hell  was  prepared  for  the  devil  and  his  angels  immediately 
after  their  fall.  And  as  wicked  men  joined  with  devils  in  their 
sin  of  rebellion  against  the  Almighty,  they  are  doomed  to  share 


356  LIFE    OF   JESUS   CHRIST. 

with  them  in  their  punishment :  a  punishment  of  the  heaviest 
kind  ;  a  punishment  of  devils. 

After  having  represented  the  sentences  that  are  to  be  passed 
on  the  righteous  and  the  wicked,  our  Saviour  closes  the  parable 
in  the  following  manner :  "  And  these  shall  go  away  into  ever- 
lasting punishment :  but  the  righteous  into  life  eternal."  Matt. 
xxv.  46. 

Happy  decision  to  the  followers  of  the  Lamb  !  awful  sentence 
to  the  workers  of  iniquity !  may  it  excite  us  to  pray  for  that 
grace  by  which  alone  we  shall  obtain  the  latter  1 


CHAPTER  XXXII. 

Our  blessed  Lord  is  anointed  by  a  poor  but  pious  woman. — The 
perfidious  Judas  consents  to  betray  his  Master. — TJie  humble 
Jesus  washes  the  feet  of  his  Disciples,  and  foretels  that  Dis- 
ciple who  was  to  betray  him  into  the  hands  of  his  inveterate 
enemies. 

THE  blessed  Jesus  used  frequently  to  retire,  in  the  evening, 
from  the  city  to  the  Mount  of  Olives,  and  there  spend  the  night, 
either  in  some  village  or  the  gardens,  in  order  to  avoid  falling 
into  the  hands  of  his  enemies.  They  did  not,  indeed,  presume 
to  attack  him,  while  he  was  surrounded  by  his  followers  in  the 
day  time  :  but,  in  all  probability,  had  he  lodged  within  the  city, 
they  would  have  apprehended  him  during  the  darkness  and  silence 
of  the  night. 

When  our  blessed  Saviour  had  finished  these  parables,  he 
added  a  short  account  of  his  own  death,  in  order  to  fortify  his 
disciples  against  the  greatest  trial  they  had  met  with  ;  namely, 
the  sufferings  of  their  Master.  "  And  it  came  to  pass,  when 
Jesus  had  finished  all  these  sayings,  he  said  unto  his  disciples, 
Ye  know  that  after  two  days  is  the  feast  of  the  passover,  and  the 
Son  of  Man  is  betrayed  to  be  crucified.  Then  assembled  together 
th<3  chief  priests,  and  the  scribes,  and  the  elders  of  the  people, 
unto  the  palace  of  the  high  priest,  who  was  called  Caiaphas,  and 
consulted  that  they  might  lake  Jesus  by  subtlety,  and  kill  him. 
But  they  said,  Not  on  the  feast  day,  lest  there  be  an  uproar 
among  the  people."  Matt.  xxvi.  1,  &c. 

When  the  evening  approached,  our  blessed  Saviour,  with  his 
disciples,  repaired  to  Bethany,  and  entered  the  house  of  Simon 
the  leper,  probably  one  who  had  experienced  the  healing  effi- 
cacy of  his  power.  But  while  he  sat  at  meat,  a  woman,  who 


LIFE    OF   JESUS    CHRIST.  357 

had  also,  d  jubtiess,  been  an  object  of  his  mercy,  poured  a  box  of 
precious  ointment  upon  his  head. 

This  action  displeased  the  disciples,  who  knew  that  their  Mas- 
ter was  not  delignted  with  luxuries  of  any  kind  ;  and  therefore 
they  rebuked  the  woman,  imagining  that  it  would  have  been  more 
acceptable  to  the  Son  of  God,  if  the  ointment  had  been  sold,  and 
the  money  distributed  among  the  sons  and  daughters  of  poverty 
and  affliction. 

To  reprove  the  disciples,  Jesus  told  them,  that  it  had  pleased 
the  divine  Providence  to  order  that  there  should  always  be  per- 
sons in  necessitous  circumstances,  that  the  virtuous  might  never 
want  occasions  for  exercising  their  charity ;  but  that  those  who 
did  not  now  testify  their  love  to  him  would  never  more  have  the 
opportunity  of  doing  it,  as  the  time  of  his  ministry  was  near  its 
period,  when  the  king  of  terrors  should  enjoy  a  short  triumph 
over  his  body ;  and  therefore  this  woman  had  seasonably  anoint- 
ed him  for  his  burial.  And  to  make  them  sensible  of  their  folly, 
in  blaming  the  woman  for  this  her  expression  of  love  to  him,  he 
assured  them  that  she  should  be  highly  esteemed  for  this  action, 
in  every  part  of  the  world,  and  her  memory  live  to  the  latest 
period  of  time. 

Judas  Iscariot  (one  of  the  twelve,  having  been  more  forward 
than  the  rest  in  condemning  the  woman,  thought  the  rebuke  was 
particularly  directed  to  him)  stung  with  the  guilt  of  his  own 
conscience,  arose  from  the  table,  and  went  immediately  into  the 
city  to  the  high  priest's  palace,  where  he  found  the  whole  council 
assembled.  His  passion  would  not  suffer  him  to  reflect  on  the 
horrid  deed  he  was  going  to  commit ;  he  immediately  promised 
for  the  reward  of  thirty  pieces  of  silver,  to  betray  into  their  hands 
his  Lord  and  Master. 

Having  thus  engaged  with  the  rulers  of  Israel,  to  put  into 
their  hands  a  person  who  had  been  long  laboring  for  their  salva- 
tion, who  had  often  invited  them  in  the  most  pathetic  manner,  to 
embrace  the  benevolent  terms  of  the  Gospel,  offered  by  the  Al- 
mighty, he  sought  an  opportunity  to  betray  him  in  the  absence 
of  the  multitude. 

Our  Lord,  who  well  knew  that  the  time  of  his  suffering  drew 
nigh,  desired,  therefore,  to  celebrate  the  passover  with  his  disci- 
ples. He  was  now  going  to  finish  the  mighty  work  for  which 
he  came  into  the  world  ;  and  therefore  would  not  neglect  to  ful- 
fil the  smallest  particular  of  the  law  of  Moses.  He  therefore 
sent  two  of  his  disciples  into  the  city,  to  prepare  a  lamb,  and 
make  it  ready,  for  eating  the  passover ;  telling  them  that  they 
should  meet  a  man,  bearing  a  pitcher  of  water,  who  would  con- 
duct them  to  his  house,  and  show  them  a  large  upper  room  fur- 
nished.  wrhere  they  were  to  make  ready  for  him.  He  was  wil 
ling  in  this  last  transaction  to  convince  his  disciples,  that  he 


358  LIFE    OF   JESUS    CHRIST. 

knew  every  thing  that  should  befall  him  ;  that  his  sufferings  were 
all  pre-determined  by  the  Almighty,  and  that  they  were  all,  on 
his  own  account  submitted  unto  voluntarily.  t 

When  night  approached,  Jesus  left  Bethany ;  and  every  thing 
being  ready  for  him,  at  the  time  he  entered  into  the  city,  he  sat 
down  at  the  appointed  hour.  But  knowing  that  his  sufferings 
were  now  near,  he  told  his  disciples  in  the  most  affectionate 
manner,  that  he  greatly  longed  to  eat  the  passover  with  them 
before  he  suffered,  in  order  to  show  them  the  strongest  proof  of 
his  love.  These  proofs  were  to  give  them  a  pattern  of  humility 
and  charity  by  washing  their  feet ;  instructing  them  in  the  nature 
of  his  death,  and  a  propitiatory  sacrifice  ;  instituting  the  sacra- 
ment, in  commemoration  of  his  sufferings  ;  comforting  them  by 
the  tender  discourses  recorded  John,  xiv.  xv.  xvi.  in  which  he 
gave  them  a  variety  of  excellent  directions,  together  with  many 
gracious  promises  ;  and  recommending  them  to  the  kind  protec- 
tion of  his  heavenly  Father.  "  With  desire  I  have  desired  to 
eat  this  passover  with  you,  before  I  suffer.  For  I  say  unto  you, 
I  will  not  any  more  eat  thereof  until  it  be  fulfilled  in  the  king- 
dom of  God." 

Having  thus  spoken,  he  arose  from  the  table,  laid  aside  his 
garments  like  a  servant,  and,  with  all  the  ofticiousness  of  a 
humble  minister,  washed  the  feet  of  his  disciples,  without  dis- 
tinction, though  one  of  them,  Judas  Iscariot,  was  a  monster  of 
impiety ;  that  they  might  at  once  behold  a  conjunction  of  chari- 
ty, and  humility,  and  self-denial,  and  indifference,  represented 
by  a  person  glorious  beyond  expression,  their  great  Lord  and 
Master. 

He  washed  their  feet  (according  to  a  custom  which  pre- 
vailed in  those  hot  countries  both  before  and  after  meat)  in  order 
to  show  them  an  example  of  the  utmost  humility  and  conde- 
scension. 

The  omnipotent  Son  of  the  Father  lays  every  thing  aside 
that  he  may  serve  his  followers :  heaven  stoops  to  earth,  one 
abyss  calls  upon  another,  and  the  miseries  of  man,  which  were 
almost  infinite,  are  exceeded  by  a  mercy  equal  to  the  immensity 
of  the  Almighty.  He  deferred  this  ceremony  which  was  a  cus- 
tomary civility  paid  to  honorable  strangers  at  the  beginning  oi 
their  feast,  that  it  might  be  preparatory  to  the  second,  which 
he  intended  should  be  a  feast  to  the  whole  world,  when  all  the 
followers  of  the  blessed  Jesus  should  have  an  opportunity,  in 
a  spiritual  manner,  of  feeding  on  his  flesh,  and  drinking  his 
blood. 

When  our  olessed  Saviour  came  to  Peter,  he  modestly  de- 
clined it ;  but  his  Master  told  him,  if  he  refused  to  submit  im- 
plicitly to  all  his  orders,  he  could  have  no  part  with  him.  On 
which  Peter  cried  out,  "  Lord,  not  my  feet  only,  but  also  my 


LIFE    OF   JESUS    CHRIST.  359 

hands  and  my  head."  But  Jesus  told  him,  that  the  person  who 
had  bathed  himself  had  no  reason  to  wash  any  part  of  the  body, 
except  his  feet,  which  he  might  have  dirtied  by  walking  from  the 
bath.  And  added,  Ye  are  all  clean,  as  to  the  outward  laver,  but 
not  as  to  the  inward  and  spiritual  laver :  I  well  know  that  one  of 
you  will  betray  me. 

When  our  gracious  Lord  had  finished  this  menial  service,  he 
asked  his  disciples,  if  they  knew  the  meaning  of  what  he  had 
done,  as  the  ac.tion  was  purely  emblematical  ?  You  truly,  added 
he,  style  me  Master  and  Lord,  for  I  am  the  Son  of  God,  and 
the  Saviour  of  the  world.  But  if  I  your  Master  and  your  Lord, 
have  condescended  to  wash  your  feet,  you  surely  ought  to  per- 
form with  the  utmost  pleasure,  the  humblest  offices  of  charity  one 
to  another.  I  have  set  you  a  pattern  of  humility,  and  I  recom- 
mend it  to  you. 

And  certainly  nothing  can  more  effectually  show  us  the  ne- 
cessity of  this  heavenly  temper  of  mind  than  its  being  recom 
mended  to  us  by  so  great  an  example :  a  recommendation, 
which  in  the  present  circumstances,  was  particularly  seasonable ; 
for  the  disciples  having  heard  their  great  Master  declare  that  the 
kingdom  of  heaven  was  at  hand,  their  minds  were  filled  with 
ambitious  thoughts.  And  therefore  our  blessed  Saviour  added, 
Ye  need  not  be  ashamed  to  follow  my  example  in  this  particular ; 
for  no  servant  can  think  it  beneath  him  to  condescend  to  perform 
those  actions  his  lord  had  done  before  him.  And  therefore  if 
he  knows  his  duty,  he  will  be  happy  if  he  practises  it.  He  more- 
over added,  that  though  he  had  called  them  all  to  the  apostleship, 
and  well  knew  the  secret  dispositions  of  every  heart,  before  he 
chose  them,  they  need  not  be  surprised  that  one  among  them 
should  prove  a  traitor,  as  it  was  done  that  the  Scripture  might 
be  fulfilled :  "  He  that  eateth  bread  with  me,  hath  lifted  up  his 
heel  against  me." 

As  our  blessed  Saviour  was  now  to  be  but  a  short  time  with 
his  disciples,  he  thought  proper  to  take  his  farewell  of  them, 
which  he  did  in  a  most  affectionate  manner.  These  melancholy 
tidings  greatly  troubled  them.  They  were  unwilling  to  part 
with  so  kind  a  friend,  so  dear  a  Master,  so  wise  a  guide,  and  so 
profitable  a 'teacher;  especially  as  they  thought  they  should  be 
left  in  a  forlorn  condition,  a  poor  and  helpless  prey  to  the 
rage  and  hfitred  of  a  blind  and  malicious  generation.  They 
seemed  wil.ing  to  die  with  their  Lord,  if  that  might  be  ac- 
cepted. Why  cannot  I  follow  thee !  I  will  lay  down  my 
life  for  thee !  was  the  language  of  one,  and  even  all  of  them : 
but  they  could  not  support  the  thoughts  of  a  disconsolate  sepa- 
ration. 

Their  great  and  compassionate  Master,  seeing  them  thus  de- 
jected, endeavored  to  cheer  their  drooping  spirits:  "Let  not 


360  LIFE  OF  JESUS  CHRIST. 

your  hearts  be  troubled."  Listen  attentively  to  what  1  am  go- 
ing to  deliver  for  your  consolation :  "  I  am  going  to  prepare  a 
place  for  you  .  I  wiH  come  again  and  receive  you  to  myself,  that 
where  I  am  there  ye  may  be  also."  A  reviving  admonition ! 
They  were  one  day  to  meet  again  their  dear,  their  affectionate 
Master,  in  a  place  where  they  should  live  together  to  all 
eternity. 

But  death  makes  so  vast  a  distance  between  friends,  and  the 
disciples  then  knew  so  little  of  a  future  state,  that  they  seemed 
to  doubt  whether  they  should,  after  their  parting,  meet  their 
great  Redeemer.  They  neither  knew  the  place  where  he  was 
going,  nor  the  way  that  led  to  his  kingdom.  "  Lord,"  said  they, 
"  as  we  know  not  whither  thou  goest,  how  can  we  know  the 
way  ?"  In  answer  to  this  question,  he  told  them,  that  he  was 
"  the  way,  the  truth,  and  the  light ;"  as  if  he  had  said,  Through 
the  propitiatory  sacrifice,  I  am  about  to  offer,  the  sacred  truths 
I  have  delivered,  and  the  divine  assistance  which  I  slvall  here- 
after dispense,  you  are  to  obtain  that  happiness  which  I  go  to 
prepare  for  you. 

But  lest  all  these  arguments  should  not  prove  sufficient  to  quiet 
iheir  minds,  he  had  still  another,  which  could  not  fail  of  success : 
•'  If  ye  love  me,"  says  he,  "  ye  will  rejoice,  because  I  said,  I  go 
to  the  Father."  Intimating  that  he  would  consider  it  as  a  proof 
of  their  love  to  him,  if  they  ceased  to  mourn.  They  doubtless 
thought,  that  by  grieving  for  his  death,  they  expressed  their  love 
to  their  Master ;  and  it  might  seem  strange  that  our  Saviour 
should  put  so  contrary  an  interpretation  on  their  friendly  sor- 
row, or  require  so  unnatural  a  thing  of  them  as  to  rejoice  at  his 
departure.  What !  (might  they  think)  shall  we  rejoice  at  so 
amiable  a  friend's  removal  from  us  ;  or  can  we  be  glad,  that  he 
retires,  and  leaves  us  in  this  vale  of  misery?  No,  it  is  impossi- 
ble ;  the  human  heart,  on  so  melancholy  an  occasion,  can  have 
no  disposition  to  rejoice. 

Our  blessed  Saviour,  therefore,  adds  his  reason,  to  solve  the 
seeming  paradox  ;  because  he  was  going  to  the  Father :  that  is, 
he  was  going  to  ascend  to  the  right  hand  of  infinite  power, 
from  whence  he  would  sen*d  them  all  the  assistance  they  could 
desire.  It  must  not,  however,  be  supposed,  that  he  meant  by 
these  words,  that  his  disciples  should  not  be  concerned  at  his 
death,  or  that  they  could  not  love  him  unless  they  expressed  a 
visible  joy  on  this  occasion.  That  would,  indeed,  have  been  a 
hard  interpretation  of  their  grief:  he  knew  their  grief  flowed 
from  love;  and  that  if  their  love  had  not  been  strong,  their 
sorrow  had  been  much  less.  Indeed,  their  Master  was  fully 
convinced  that  love  was  the  occasion  of  their  sorrow ;  and,  there- 
fore, he  used  these  arguments  to  mitigate  it,  and  to  direct  it  in  a 
proper  course. 


LIFE  OF  JESUS  CHRIST.  361 

Nor  did  our  Lord  intend  to  intimate  that  all  sorrow  for  so 
worthy  a  friend  was  unlawful,  or  an  unbecoming  expression  of 
their  love  :  doubtless  he  was  not  displeased  to  see  his  disciples  so 
tenderly  affected  at  his  removal  from  them.  He  who  shed  tears 
at  the  grave  of  Lazarus,  blended  with  sighs  and  groans,  cannot 
be  thought  to  forbid  them  wholly  at  his  own.  He  therefore  did 
not  chide  his  disciples  with  angry  reproaches,  as  though  they  had 
been  entirely  91  the  wrong,  but  gently  reasoned  with  them  by 
kind  persuasion.  "  Let  not  your  hearts  be  troubled,"  as  rather 
pitying  than  condemning  their  sorrow. 

Soon  after  Jesus  had  spoken  these  things,  his  heart  was  great- 
ly troubled,  to  think  that  one  of  his  disciples  should  prove  his  en- 
emy ;  he  complained  of  it  at  the  table,  declaring  that  one  of  them 
should  betray  him.  This  moving  declaration  greatly  affected 
the  disciples  ;  and  they  began  every  one  of  them  to  say  to  their 
Master,  "  Lord,  is  it  I  ?"  But  Jesus  giving  them  no  decisive  an- 
swer, John,  the  beloved  disciple,  whose  sweet  disposition  and 
other  amiable  qualities  is  perpetuated  in  the  peculiar  love  his  great 
Master  bore  him,  and  was  now  reclining  on  his  bosom,  asked 
him,  who  among  the  disciples  could  be  guilty  of  so  detestable  a 
crime  ?  Jesus  told  him,  that  the  person  to  whom  he  should  give 
the  sop,  when  he  had  dipped  it,  was  he  who  should  betray  him. 
Accordingly,  as  soon  as  he  had  dipped  the  sop  in  the  dish,  he 
gave  it  to  Judas  Iscariot,  saying  to  him,  at  the  same  time,  "  That 
thou  doest,  do  quickly.*' 

Judas  received  the  sop,  without  knowing  any  thing  of  what  his 
Master  had  told  the  beloved  disciple :  nor  did  any  of  the  disciples, 
except  St.  John,  entertain  the  least  suspicion  that  Judas  was  the 
person  who  would  betray  their  Master. 

The  innocent  disciples  were,  indeed,  so  deeply  affected  with 
this  declaration,  that  one  of  them  should  betray  him,  that  they  did 
not  remark  the  words  of  Jesus  to  his  apostate  disciple :  but  con- 
tinued to  ask  him,  who  was  the  person  that  should  be  guilty  of 
so  unnatural  a  crime  ?  Willing,  at  last,  to  satisfy  their  impor- 
tunity, the  blessed  Jesus  declared,  that  the  person  who  dipped 
his  hand  with  him  in  the  dish  should  betray  him.  This,  to  the 
eleven,  was  a  joyful  declaration,  but  confounding  in  the  highest 
degree  to  Judas.  Impudent  as  he  was,  it  struck  him  speechless, 
pointing  him  out  plainly,  and  displaying  the  foulness  of  his 
heart. 

While  Judas  continued  mute  with  confusion,  the  blessed 
Jesus  declared  that  his  death  should  be  brought  about  accord- 
ing to  the  decrees  of  heaven,  though  that  would  not,  in  the 
!east,  mitigate  the  crime  of  the  person  who  betrayed  him  ;  add- 
ing, "  it  had  been  good  for  that  man  if  he  had  never  been  born." 
Judas  having  now  recovered  himself  a  little,  asserted  his  inno- 
cence by  a  question  which  implied  a  denial  of  the  charge.  Bu* 


302  LIFE    OF   JESUS    CHRIST. 

his  Master  soon  silenced  him.  by  positively  affirming  that  lie  was 
really  the  person. 

As  various  conjectures  have  been  formed  concerning  the  mo- 
tives which  induced  the  perfidious  Judas  cruelly  to  deliver  up  his 
innocent  Master  into  the  hands  of  his  enemies,  it  may  not  be  im- 
proper to  cite  those  which  appear  to  be  most  probable,  though 
the  decision  must  be  entirely  left  to  the  reader. 

Some  are  of  opinion  that  he  was  induced  to  ^>mmit  this  vil- 
lany  by  the  resentment  of  the  rebuke  given  him  by  his  Master 
for  blaming  the  woman  who  came  with  the  precious  ointment, 
and  anointed  the  head  of  Jesus  as  he  sat  at  meat  in  the  house 
of  Simon  the  leper.  But  though  this  had,  doubtless,  its  weight 
with  the  traitor,  yet  it  could  not,  1  think,  be  his  only  motive ; 
because  the  rebuke  was  given  in  general  to  all  the  disciples, 
who  had,  perhaps,  been  equally  forward  with  him  in  censuring 
the  woman.  Nor  can  we  imagine,  even  if  he  had  been  rebuked 
alone,  that  so  mild  a  reproof  could  provoke  any  person,  ho  we- 
ver  wicked,  to  the  horrid  act  of  murdering  his  friend ;  much 
less  Judas,  whose  covetous  disposition  must  have  disposed  him 
to  bear  every  thing  from  his  Master,  from  whom  he  expected 
the  highest  preferment,  if  he  should  openly  declare  himself 
the  Messiah,  and  take  the  reins  of  government  into  his  own 
hands. 

Others  think  that  Judas  betrayed  his  Master  through  covet- 
ousness.  But,  if  we  understand  by  covetousness  the  reward 
given  by  the  priests,  this  opinion  is  equally  defective  ;  for  the  sum 
was  too  small  for  the  most  covetous  wretch  to  think  equivalent 
to  the  life  of  a  friend,  especially  when  he  expected  from  him  the 
highest  posts  and  advantages. 

Others  attribute  the  perfidy  of  Judas  to  his  doubting  whether 
his  master  was  the  Messiah  ;  and  that  he  betrayed  him  in  a  fit 
of  despair.  But  of  all  the  solutions,  this  is  the  worst  founded. 
For  if  Judas  believed  his  Master  to  be  an  impostor,  he  must 
have  observed  something  in  his  behaviour  which  led  him  to  form 
such  an  opinion  of  him  :  and  in  that  case  he  would  doubtless 
have  mentioned  it  to  the  chief  priests  and  elders,  when  he  made 
the  contract  with  them  ;  which  it  is  plain  he  did  not,  as  they 
would  have  reminded  him  of  it  when  he  came  back  and  ex- 
pressed his  remorse  for  what  he  had  done.  It  should  also  be 
observed,  that  had  Judas  given  them  any  intimations  of  this 
kind,  they  would  doubtless  have  urged  them  against  our  blessed 
Saviour  himself,  in  the  course  of  his  trial,  when  they  were  at 
so  great  a  loss  for  witnesses  to  support  their  accusations  ;  and 
against  the  apostles  afterwards,  when  they  reproved  them  for 
speaking  in  the  name  of  Jesus.  Besides,  had  Judas  thought 
his  Master  an  impostor,  and  proposed  nothing  by  his  treachery 
but  the  price  he  put  upon  his  life,  now  came  he  to  sell  him  for 


LIFE    OF   JESUS    CHRIST.  3fi3 

such  a  trifle,  when  he  well  knew  that  the  chief  priests  and  rulers 
would  have  given  him  any  sum  rather  than  not  have  got  him  into 
their  hands  ? 

In  fine,  the  supposition  that  Judas  believed  his  Master  to  be  an 
impostor,  is  directly  confuted  by  the  solemn  declaration  he  made 
to  the  priests,  when  he  declared  the  deepest  conviction  of  the  in- 
nocence of  our  great  Redeemer :  "  I  have  sinned,"  says  he,  "  in 
betraying  innocent  blood." 

It  musj  be  remembered  that  the  remorse  he  felt  for  his  crime, 
when  he  saw  his  master  condemned,  was  too  bitter  to  be  endur- 
ed ;  so  that  he  fled  even  to  the  king  of  terrors  for  relief. 

The  Evangelist,  St.  John,  tells  us,  that  he  was  of  so  covetous 
a  disposition,  as  to  steal  money  out  of  our  Lord's  bag ;  and 
hence  we  have  sufficient  reason  to  believe,  that  he  first  followed 
Jesus  with  a  view  of  obtaining  riches,  and  other  temporal  advan- 
tages, which  he  expected  the  Messiah's  friends  would  enjoy. — 
It  likewise  authorizes  us  to  think  that  as  he  had  hitherto  reaped 
none  of  these  advantages,  he  might  grow  impatient  under  the 
delay :  and  the  rather,  as  Jesus  had  lately  discouraged  all 
ambitious  views  among  his  disciples,  and  neglected  to  embrace 
the  opportunity  of  erecting  that  kingdom  which  was  offered 
him  by  the  multitude,  who  accompanied  him  into  Jerusalem, 
with  shouts,  and  crying,  Hosannah  to  the  Son  of  David.  His 
impatience,  therefore,  becoming  excessive,  suggested  to  him  the 
thought  of  delivering  his  Master  into  the  hands  of  the  council, 
firmly  persuaded  that  he  would  then  be  obliged  to  assume  the 
dignity  of  the  Messiah,  and  consequently  be  able  to  reward  his 
followers.  For  as  this  court  was  composed  of  the  chief  priests, 
elders,  and  scribes,  that  is,  the  principal  persons  of  the  sarcedo- 
tal  order,  the  representatives  of  the  great  families,  and  the  doc- 
tors of  the  law ;  the  traitor  did  not  doubt  that  his  Master,  when 
brought  before  so  august  an  assembly,  would  assert  his  preten- 
sions to  the  title  of  Messiah,  prove  his  claim  to  their  full  con- 
viction, gain  them  over  to  his  interest,  and  immediately  enter  on 
his  regal  dignity.  And  though  he  must  be  sensible  that  the 
measures  he  took  to  compass  his  intention  were  very  offensive 
to  his  Master,  yet  he  might  think  the  success  of  it  would  pro- 
cure his  pardon  from  so  compassionate  a  master,  and  even 
recommend  him  to  favor.  In  the  mean  time  his  project,  how- 
ever plausible  it  may  appear  to  one  of  his  turn,  was  far  from 
being  free  from  difficulty :  and  therefore,  while  he  revolved  it 
in  his  own  mind,  many  things  might  occur  to  stagger  his  reso- 
lution. At  length  thinking  himself  affronted  by  the  rebuke  of 
Jesus,  at  the  time  when  the  woman  anointed  the  head  of  his 
Master,  he  was  provoked  to  execute  the  resolution  he  had  form- 
ed of  obliging  him  to  alter  his  measures.  Rising,  therefore, 
directly  from  the  table,  he  went  immediately  into  the  city,  to  the 


364  LIFE    OF   JESUS    CHRIST. 

palace  of  the  higli  priest,  where  he  found  the  council  assembled, 
consulting  how  they  might  take  Jesus  by  subtlety  in  the  absence 
of  the  multitude. 

To  them  he  made  known  his  intention  of  delivering  his  Master 
into  their  hands  ;  and  undertook,  for  a  small  sum  of  money  to 
conduct  a  band  of  armed  men  to  the  place  where  the  Saviour  of 
the  world  usually  spent  the  night  with  his  disciples,  where  they 
might  apprehend  him  without  the  least  danger  of  a  tumult. 

Some  reasons  may  be  offered  in  support  of  this  opinion,  con 
cerning  the  motives  which  induced  Judas  to  betray  his  Master. 
First, — From  the  nature  of  the  contract :  "  What  will  ye  give 
me,"  said  he,  "  and  I  will  deliver  him  unto  you  T  He  did  not 
mean  that  he  would  deliver  him  up  to  be  put  to  death ;  for 
though  the  priests  had  consulted  among  themselves,  how  they 
might  destroy  Jesus,  they  had  not  been  so  abominably  wicked 
as  to  declare  their  intention  publicly;  they  only  proposed  to 
bring  him  to  trial,  for  assuming  the  character  of  the  Messiah, 
and  to  treat  him  as  it  should  appear  he  deserved.  The  offer, 
therefore,  which  Judas  made  them  of  delivering  him  up,  was  in 
conformity  to  their  declared  resolutions.  Nor  did  they  under- 
stand it  in  any  other  light;  for  had  the  priests  thought  that 
his  design  in  this  was  to  get  his  Master  punished  with  death, 
they  must  also  have  thought  he  believed  him  to  be  an  impostor ; 
in  which  case  they  would,  doubtless,  have  produced  him  as  one  of 
their  principal  evidences,  no  person  being  more  proper.  Also, 
when  Judas  returned  to  them  with  the  money,  declaring  that  he 
had  sinned  in  betraying  the  innocent  blood,  instead  of  replying, 
"  What  is  that  to  us  ?  see  thou  to  that ;"  it  was  the  most  natural 
thing  in  the  world  to  have  upbraided  him  with  the  stain  he  had 
put  upon  his  Master's  character,  by  the  contract  they  had  made 
with  him. 

It  is  true  they  called  the  money  they  gave  him  "  the  price  of 
blood ;"  but  they  did  not  mean  this  in  the  strictest  sense,  as 
they  had  neither  hired  Judas  to  assassinate  his  Master,  nor  can 
they  be  supposed  to  have  charged  themselves  with  the  guilt  of 
murdering  him.  It  was  only  the  price  of  blood,  consequently 
being  the  reward  they  had  given  to  the  traitor,  for  putting  it  in 
their  power  to  take  away  the  life  of  Christ,  under  the  color 
and  form  of  public  justice.  Now  it  may  be  doubted  whether  Ju- 
das asked  the  money  as  a  reward  of  his  services.  He  covetously, 
indeed,  kept  it ;  and  the  priests,  for  that  reason,  called  it  the 
price  of  blood. 

In  short,  Judas  knew  that  the  rulers  could  not  take  away  the 
life  of  any  person  whatsoever,  the  Romans,  having  deprived 
them  of  that  power,  and  therefore  could  have  no  design  of  tliis 
kind  HI  delivering  him  up  :  not  to  mention  that  it  was  a  common 
opinion  among  the  Jews,  that  the  Messiah  could  never  die  :  an 


LIFE    OF   JESUS    CHRIST.  365 

opinion  that  J  ticlas  might  readily  embrace,  having  seen  his  Mas- 
ter raise  several  persons,  and  among  the  rest  one  who  had  been 
in  the  grave  no  less  than  four  days. 

Another  reason  which  may  be  assigned,  in  confirmation  of 
this  opinion,  is  the  traitor's  hanging  himself,  when  he  found  him 
condemned,  not  by  the  governor,  but  by  the  council,  whose 
prerogative  it  was  to  judge  prophets.  Had  Judas  proposed  to 
take  away  the  life  of  his  Master,  the  sentence  of  condem- 
nation passed  upon  him,  instead  of  filling  him  with  despair, 
must  have  gratified  him,  being  the  accomplishment  of  his 
project :  whereas,  the  light  wherein  we  have  endeavored  to  place 
his  conduct,  shows  this  circumstance  to  have  been  perfectly 
natural. 

He  knew  him  to  be  thoroughly  innocent,  and  expected  that 
he  would  have  wrought  such  miracles  before  the  council  as 
should  have  constrained  them  to  believe.  Therefore,  when  he 
found  that  nothing  of  this  kind  was  done,  and  that  the  priests 
had  passed  the  sentence  of  condemnation  upon  him,  and  were 
carrying  him  to  the  governor  to  get  it  executed,  he  repented  of 
his  rash  and  covetous  project,  came  to  the  chief  priests  and  el- 
ders, the  persons  to  whom  he  had  betrayed  him,  offered  them 
their  money  again,  and  solemnly  declared  the  deepest  conviction 
of  his  Master's  innocence,  hoping  that  they  would  have  desisted 
from  the  persecution.  But  they  were  obstinate,  and  would  not 
relent :  upon  which  his  remorse  arose  to  such  a  pitch,  that,  un- 
able to  support  the  torments  of  his  conscience,  he  went  and  hang- 
ed himself. 

Thus,  it  is  probable  that  the  traitor's  intention  in  delivering 
up  his  Master,  was  not  to  get  him  punished  with  death,  but 
only  to  lay  him  under  a  necessity  of  proving  his  pretensions 
before  the  grandees,  whom  he  had  hitherto  shunned;  think- 
ing, that  if  they  had  yielded,  the  whole  nation  would  imme- 
diately have  been  raised  forthwith  to  the  summit  of  their  expec- 
tations. 

This  account  of  Judas'  conduct  is  by  no  means  calcula- 
ted to  lessen  the  foulness  of  his  crime,  which  was  the  black- 
est imaginable.  For  even  in  the  light  above  mentioned,  it  im- 
plied both  an  insatiable  avarice,  and  a  wilful  opposition  to  the 
councils  of  Providence,  and  rendered  the  actor  of  it  a  disgrace 
to  human  nature.  But  it  is  calculated  to  set  the  credi- 
bility of  the  traitor's  action  in  a  proper  light,  and  to  show 
that  he  was  not  moved  to  it  by  any  thing  suspicious  in  the 
character  of  his  Master:  because,  according  to  his  view  of 
it,  his  perfidy,  instead  of  implying  that  he  entertained  suspi- 
cions of  his  Master's  integrity,  plainly  proves  that  he  hnd  the 
fullest  conviction  of  his  being  the  Messiah.  Nor  was  it  pos- 


366  LIFE  OF  JESUS  CHRIST. 

sible  for  any  one,  who  had  been  present  at  the  miracles  which 
Jesus  wrought,  and  the  doctrines  which  he  delivered,  to  admit 
of  a  doubt  of  his  being  the  Son  of  God,  the  Saviour  of  man- 
kind ;  unless  blinded  by  the  most  obstinate  prejudice.  . 


CHAPTER  XXXIII. 

Jesus  institutes  the  Sacrament  in  commemoration  of  his  Death  and 
Sufferings. — Settles  a  dispute  which  arose  among  his  Disciples. 
— Predicts  Peter's  cowardice  in  denying  his  Master. — Forti- 
fies his  Disciples  against  the  approaching  shock. — Foretels 
Peter's  cowardice  again. — Preaches  to,  and  prays  with,  his 
Disciples  for  the  last  time. — Passionate  address  of  our  Lord 
to  his  Father,  in  the  Garden. 

THE  great  Redeemer,  ever  mindful  of  the  grand  design 
of  his  mission,  even  the  salvation  of  lost  and  perishing  sin- 
ners, was  not  in  the  least  affected  by  the  treachery  of  his 
apostate  disciple.  For,  knowing  that  he  must  become  a  sac- 
rifice for  sin,  &c.  he  instituted  the  sacrament  of  his  supper,  to 
perpetuate  the  memory  of  it  throughout  all  ages.  According- 
ly, as  they  were  eating  the  paschal  supper,  "  Jesus  took  bread, 
and  blessed  it  and  brake  it,  and  gave  it  to  the  disciples,  and 
said,  Take,  eat :  this  is  my  body."  Matt.  xxvi.  26.  Observe 
this  rite  no  longer  in  remembrance  of  your  deliverance  from 
Egypt,  but  in  remembrance  of  me  ;  who  by  dying  for  you,  will 
bring  you  out  of  the  spiritual  bondage,  a  bondage  far  worse 
than  the  Egyptian,  under  which  your  fathers  groaned,  and  will 
establish  you  in  the  glorious  liberty  of  the  children  of  God.  Do 
it  in  remembrance  of  me,  who,  by  laying  down  my  life,  will 
ransom  you  from  sin,  from  death,  from  hell,  and  will  set  open 
the  gates  of  heaven  to  you,  that  you  may  enter  immortality  in 
triumph. 

Having  given  the  bread  to  his  disciples,  he  also  took  the  cup, 
and  gave  it  to  them,  saying,  "  Drink  ye  all  of  it ;  for  this  is  my 
blood  of  the  New  Testament,  which  is  shed  for  many,  for  the 
remission  of  sins."  Matt.  xxvi.  27,  28.  All  of  you,  and  all  of 
my  disciples,  in  all  ages,  must  drink  of  this  cup,  because  it 
represents  my  blood  shed  for  the  remission  of  the  sins  of  man- 
kind :  my  blood  by  which  the  new  covenant  between  God  and 
man  is  ratified.  It  is,  therefore,  my  blood  of  the  new  covenant : 
so  that  this  institution  exhibits  to  your  joyful  meditation,  the 


LIFF    OF    JESUS    CHRIST.  369 

grand  basis  of  the  hopes  ot  the  children  of  men,  and  perpet- 
uates the  memory  of  it  to  the  end  of  the  world.  He  added, 
w  I  will  not  drink  henceforth  of  the  fruit  of  the  vino,  until  that 
day  when  I  drink  it  new  with  you  in  my  Father's  kingdom.'' 
Matt.  xxvi.  29. 

The  manifestation  of  the  Son  of  God  is  the  most  illustrious, 
the  most  momentous  event  that  is  possible  to  engage  the  medi- 
tations of  mankind.  To  his  life  and  death,  his  resurrection  and 
ascension  into  glory,  we  are  indebted  for  our  hopes  and  assur- 
ances of  pardon,  for  our  peace,  for  our  happiness.  To  procure 
our  benefit,  he  made  the  most  amazing  condescension  from  the 
dignity  he  enjoyed  with  his  P'ather,  by  putting  on  the  veil  of 
flesh :  he  poured  divine  instruction  from  his  lips,  and  shone  forth 
with  an  all-perfect,  and  all-lovely  example.  For  our  benefit,  he 
submitted  to  a  course  of  the  most  cruel  treatment  from  his  bitter 
enemies,  to  the  agonies  of  the  cross,  and  to  the  stroke  of  the 
king  of  terrors.  For  our  benefit  he  arose  again  with  power 
and  lustre,  ascended  into  the  mansions  of  eternal  happiness, 
manages  our  affairs  with  the  Almighty,  and  holdeth  the  reins 
of  government.  With  the  greatest  wisdom  and  goodness,  there- 
fore, this  beneficent  Jesus  instituted  a  rite  that  should  recall  his 
love  to  our  memories,  and  awake  each  pious  passion  in  our 
breast ;  a  rite,  which,  by  the  breaking  of  bread,  and  the  pouring 
out  of  wine,  should  represent  to  us,  in  a  striking  manner,  that 
most  signal  proof  of  the  affection  both  of  him  and  his  heavenly 
Father,  when  his  tender  frame  was  exposed  to  wounds  and 
bruises,  when  streams  of  the  most  precious  blood  issued  from  his 
sacred  veins. 

The  more  we  reflect  on  this  instance  of  divine  love,  the  more 
we  shall  perceive  that  there  was  a  peculiar  propriety  in  pointing 
out  by  a  particular  ordinance,  a  fact  of  such  immense  importance 
in  the  system  of  revelation.  Nay,  we  may  venture  to  conjecture, 
that  in  some  dark  and  corrupt  ages,  when  the  scriptures  were 
but  little  known  by  the  common  people,  and  hardly  studied  by 
the  priests,  the  death  of  our  Saviour  would  have  been  almost 
forgotten,  had  not  the  remembrance  of  it  been  renewed  by  the 
celebration  of  this  sacred  ordinance. 

It  should  also  be  remembered,  that  the  vanities  of  the  world, 
the  allurements  of  sensual  pleasure,  the  charms  of  ambition, 
the  splendor  of  riches ;  in  short,  temptations  from  present  ob- 
jects of  every  kind,  have  often  too  fatal  an  influence  on  oui 
temper  and  conduct.  They  have  a  fatal  aptitude  to  draw  the 
soul  aside  to  folly,  and  to  obliterate  the  impression  of  things 
divine.  It  was  therefore  a  wise,  a  kind  intention  of  our  great 
Redeemer,  by  a  frequent  repetition  of  the  sacramental  feast,  to 
call  back  the  wandering  heart  of  man  to  a  sense  of  his  duty  and 
obligations  as  a  Christian. 
24 


370  LIFE    OF   JESTJS    CHRlS'l. 

Besides,  though  the  religion  of  the  immaculate  Jesus  is  alto- 
gether gentle,  generous,  and  beneficent ;  though  its  whole  ten- 
dency is  to  correct  the  passions,  sweeten  the  dispositions,  and 
enlarge  the  affections  of  men ;  and  though  it  enforces  all  this  upon 
us  by  motives  surprisingly  powerful  and  affecting ;  yet  such  is 
the  perverseness  of  the  human  heart,  that  jealousies  and  conten- 
tions, envy,  wrath,  and  malice,  too  often  find  admittance  there. 
Was  it  not  then  an  instance  of  our  Saviour's  wisdom  and  bene- 
volence, by  uniting  us  together  at  the  sacrament  of  his  body  and 
blood,  to  urge  the  putting  away  all  bitterness,  anger,  evil  speak- 
ing, and  revenge ;  and  to  inspire  us  with  condescension,  com- 
passion, and  love  ? 

How  careful,  therefore,  ought  we  to  be  in  performing  this 
duty  appointed  by  our  dying  Saviour !  We  should,  in  order  to 
receive  it  worthily,  employ  our  meditation  on  the  design  and  ex- 
cellency of  the  Gospel ;  on  the  noble  system  of  the  doctrines  and 
duties  it  contains ;  on  the  illustrious,  divine,  and  complete  ex- 
ample of  the  blessed  Jesus ;  on  the  important  privileges,  the 
valuable  promises, and  the  ravishing  prospects  his  revelation  af- 
fords ;  and  on  the  bright  and  convincing  evidence  with  which  it 
is  atl  snded. 

We  should  contemplate  that  essential  and  unparalleled  benev- 
olence of  the  Father  in  forming  the  means  of  our  redemption  ;  on 
the  readiness  manifested  by  the  Son  of  God  in  undertaking  our 
cause ;  and  on  his  wonderful  transactions  in  the  prosecution  of 
this  grand,  this  amazing  work.  Above  all,  we  should  impress 
upon  our  souls  a  strong  sense  of  the  special  and  immediate  pur- 
poses for  which  this  sacrament  was  appointed. 

When  WTC  actually  join  in  communion,  we  should  be  careful 
that  our  affections  be  properly  directed  and  warmly  engaged. 
To  have  our  hearts  fixed  upon  the  vanities,  the  profits,  and  the 
cares  of  this  world,  is  a  direct  violation  of  the  ordinance  :  and 
therefore  we  should  be  extremely  careful  to  maintain  a  right 
temper  and  behaviour  at  that  time.  We  should  study  to  abstract 
our  thoughts  as  much  as  possible  from  every  foreign,  every  ter- 
restrial consideration,  and  to  have  our  passions  fervently  em- 
ployed in  the  solemn  service.  "  Retire,  O  my  soul  (each  of  us 
should  say)  from  this  inferior  scene  of  things ;  from  all  its 
pleasures  and  all  its  pursuits,  and  hold  communion  with  the  Al- 
mighty, and  his  Son,  the  immaculate  Jesus.  Meditate  upon 
that  infinite  grace  of  Omnipotence,  which  formed  the  amazing 
plan  that  displayed  pardon,  peace,  and  endless  happiness,  to  so 
undeserving  a  creature  as  thou  art.  Recollect  that  surprising 
condescension  and  tenderness  of  thy  compassionate  Redeemer, 
which  induced  him  to  bring  down  from  heaven  salvation  to  the 
sons  of  men.  Call  to  mind  the  admirable  instructions  he  offer- 
ed, the  charming  pattern  he  exhibited,  the  hard  labors  and  suf- 


LIFE  OF  JESUS  CHRIST.  371 

fenngs  he  endured,  in  the  course  of  his  ministry;  especially, 
call  to  mind  the  ignominy,  the  reproaches,  the  ogonies,  he  en- 
dured when  hv;  hung  upon  the  cross,  and  purchased  for  thee  eter- 
nal mercy.  Think  upon  these  affecting  subjects,  till  thine  heari 
is  filled  with  sorrow  for  thine  iniquities  ;  till  thy  faith  becomes 
lively,  active,  and  fruitful ;  till  thy  gratitude  and  love  are  eleva- 
ted to  the  highest  pitch :  till  thy  obedience  is  rendered  uniform, 
steady,  and  complete.  Hast  thou,  O  my  God,  the  parent  of 
universal  nature  ! — hast  thou  so  illustriously  manifested  thy 
compassion  for  sinners,  as  not  to  spare  thine  own  Son :  hast 
thou  sent  the  Saviour  into  the  lower  worid,  in  order  to  raise  the 
children  of  men  to  immortality,  perfection,  and  glory  :  anu  am  I 
now  in  thy  presence  on  purpose  to  celebrate  this  institution, 
which  requireth  me  to  commemorate  the  death  of  the  great 
Messiah  ;  to  declare  my  public  acceptance  of  his  excellent  reve- 
lation, and  my  regard  to  my  Christian  brethren  ?  May  then 
the  remembrance  of  his  beneficence  dwell  upon  my  mind,  and 
upon  my  tongue,  for  ever  and  ever  !  May  I  consider  and  com- 
ply with  the  intention  of  his  Gospel ;  and  may  the  sentiments  of 
kindness  and  charity  towards  all  my  fellow  mortals,  and  fellow 
disciples,  reign  in  my  breast,  with  increasing  purity,  with  in- 
creasing zeal." 

Such  are  the  views  that  should  possess  our  souls,  when  we 
partake  of  this  sacred  ordinance  ;  but  it  will  signify  little  to  en- 
tertain these  views,  at  that  time,  unless  the  effects  of  them  are 
apparent  in  our  future  conduct  and  conversation :  for  a  transient 
flow  of  affections,  or  sallies  of  immediate  delight,  were  not  prin- 
cipally intended  in  this  institution. 

The  blessed  Jesus  did  not  ordain  it  as  a  ceremony  or  charm, 
but  as  a  proper  method  of  establishing  our  hearts  in  the  fear  and 
love  of  God,  who  gave  his  only  beloved  Son  to  die  for  wretched 
sinners.  Though  ye  have,  therefore,  O  Christians,  obeyed  the 
Redeemer's  command  in  this  appointment,  and  found  youi 
passions  greatly  moved,  yet  this  is  not  the  whole  required  at  you* 
hands ;  it  will  justly  be  expected  that  ye  should  live  to  the  honor 
of  your  divine  Master.  As  you  have  solemnly  professed  your 
faith  in  him,  and  your  love  towards  him,  the  reality  of  your 
faith  and  love  should  be  demonstrated  by  walking  more  strictly 
in  the  way  of  his  precepts,  and  by  abounding  in  that  heavenly 
character  and  temper  which  his  spotless  example  so  engagingly 
recommends.  Thus  only  will  the  sacrament  become  subservient 
to  the  most  beneficial  purposes.  Thus  only  will  it  be  instrumen- 
tal in  qualifying  us  for  sharing  in  the  dignity  and  felicity  possess- 
ed by  our  exalted  Saviour. 

May  therefore  all  the  followers  of  the  immaculate  Jesus,  by 
uniting  together  at  his  sacred  table,  advance  from  holiness  to 
holiness,  till  they  arrive  at  the  regions  of  eternal  felicity  I 


372  LIFE    OF   JESUS    CHRIST. 

Our  blessed  Saviour,  after  delivering  the  sacramentai  cup, 
and  telling  them  that  his  blood  was  shed  for  them,  mentioned 
the  treachery  of  Judas  a  second  time  :  "  Behold,  he  is  at  hand 
that  doth  betray  me."  Matt.  xxvi.  46.  This  second  declara- 
tion was  made  very  properly  after  the  institution  of  the  sacra- 
ment, which  exhibits  the  highest  instance  of  our  great  Redeem- 
er's love  to  mankind,  his  dying  to  obtain  the  remission  of  their 
sins ;  for  it  abundantly  proves  that  the  person  who  could  be  de- 
liberately guilty  of  such  an  injury  to  so  kind  a  friend,  must  have 
been  a  monster,  the  foulness  of  whose  ingratitude  cannot  be  de- 
scribed by  the  force  of  language. 

Some  of  the  disciples,  particularly  struck  with  horror  at  the 
thought  of  Judas'  treachery,  rebuked  him,  by  asking  him,  with 
surprise,  how  he  could  betray  his  Master  ?  This  accusation 
Judas  no  doubt  repelled,  by  impudently  denying  the  fact :  but 
consciousness  of  guilt  giving  edge  to  the  reproaches  of  his 
brethren,  and  to  every  circumstance  of  the  affair,  he  immediate- 
ly left  the  company,  exceedingly  displeased  at  thinking  himself 
insulted  and  affronted.  • 

The  important,  the  awful  scene  now  approached,  when  the 
great  work  was  to  be  finished.  The  traitor,  Judas,  was  gone 
to  the  chief  priests  and  elders,  for  a  band  of  soldiers  to  appre- 
hend him  ;  but  this  did  not  discompose  the  Redeemer  of  man- 
kind :  he  took  occasion  to  meditate  on  the  glory  that  would 
accrue,  both  to  himself  and  the  Almighty,  from  those  sufferings, 
and  spake  of  it  to  his  disciples.  '•  Now,"  said  he,  "  is  the  Son 
of  man  glorified,  and  God  is  glorified  in  him."  He  told  them 
that,  having  already  done  honor  to  his  Father  by  the  past  ac- 
tions of  his  life,  and*  being  about  to  honor  him  yet  farther  by  his 
sufferings  and  death,  which  would  display  his  perfections,  par- 
ticularly his  infinite  love  to  the  human  race,  in  the  most  aston- 
ishing and  amiable  light,  he  was  in  his  turn  to  receive  honoi 
from  his  Father;  intimating  that  his  human  nature  was  to  be 
exalted  to  the  right  hand  of  Omnipotence  ;  and  that  his  mission 
from  God  was  to  be  supported  by  irrefragable  attestations.  But 
his  disciples,  imagining  that  he  spake  of  the  glory  of  a  temporal 
kingdom,  their  ambition  was  again  revived,  and  they  began 
to  dispute  with  as  much  keenness  as  ever,  which  of  them  should 
be  the  greatest  in  that  kingdom.  This  contention  Jesus  sup- 
pressed by  the  arguments  he  had  formerly  used  for  the  same 
pui  pose.  Among  the  Gentiles,  said  he,  they  are  reckoned  the 
greatest  who  have  the  greatest  power,  and  have  exercised  it  in 
ihe  most  absolute  manner:  but  your  greatness  shall  be  very  dif 
forent  from  theirs ;  it  shall  not  consist  in  being  unlimited  with 
regard  to  tyrannical  power,  even  though  it  should  be  joined 
with  an  affectation  of  titles,  which  denote  qualities  truly  honor- 
able ;  but  whosoever  desires  to  be  great,  or  chief  among  you, 


LIFE    OF    JESUS    CHRIST.  373 

let  him  be  so  by  his  humility,  and  the  service  he  renders  to  th« 
rest,  in  imitation  of  me,  your  Master,  whose  greatness  consists 
in  this,  that  I  am  become  the  servant  of  you  all.  Adding,  as 
they  had  continued  with  him  in  this  temptation,  he  would  bestow 
upon  them  such  a  kingdom  as  his  Father  had  appointed  for  him 
At  the  same  time,  to  check  their  ambition,  and  lead  them  to  form 
a  just  notion  of  his  kingdom,  he  told  them,  that  he  was  soon  to 
leave  them,  and  that  whither  he  was  going,  they  could  not  at  that 
time  follow  him  ;  for  which  reason,  instead  of  contending  with 
one  another  which  of  them  should  be  the  greatest,  they  would  do 
well  to  be  united  among  themselves,  in  the  happy  bond  of  love. 
For  by  loving  one  another  sincerely  and  fervently,  they  would 
prove  themselves  his  disciples,  to  the  conviction  of  mankind,  who 
could  not  be  ignorant  that  love  was  a  distinguishing  part  of  his 
character. 

This  is  termed  a  new  commandment,  not  because  mutual  love 
had  never  been  enjoined  on  mankind  before,  but  because  it  was 
a  precept  of  peculiar  excellency ;  for  the  word,  translated  new, 
in  the  Hebrew  language  denotes  excellency  and  truth  ;  he  also 
called  this  a  new  commandment,  because  they  were  to  exercise 
it  under  a  new  relation,  according  to  a  new  measnre,  and  from 
new  motives.  They  were  to  love  one  another,  in  the  relation  oi 
his  disciples,  and  in  that  degree  of  love  which  he  had  showed  to 
them  ;  for  they  were  to  lay  down  their  lives  for  their  brethren. 

This  excellent  doctrine,  however,  did  not  make  such  an  im- 
pression on  Peter,  as  the  words  which  Jesus  had  spoken  con- 
cerning a  place  whither  his  disciples  could  not  come.  He 
therefore  replied  by  asking  where  he  was  going.  To  which  Je- 
sus answered,  "  Whither  I  go,  thou  canst  not  follow  me  now  : 
but  thou  shalt  follow  me  afterward." 

In  order  to  make  his  disciples  farther  humble,  watchful,  and 
kindly  affectionate  one  towards  another,  he  assured  them  that 
Satan  was  seeking  to  ruin  them  all  by  his  temptations  :  "  And 
the  Lord  said,  Simon,  Simon,  behold,  Satan  hath  desired  to 
have  you,  that  he  might  sift  you  as  wheat ;  but  I  have  prayed 
for  thee  that  thy  faith  fail  not ;  and  when  thou  art  converted, 
strengthen  thy  brethren."  Peter  was  greatly  offended  that  his 
Master  should  have  singled  him  out  as  the  weakest ;  for  so  he 
interpreted  his  praying  for  him  particularly  ;  and  supposing  that 
he  mentioned  Satan's  seeking  to  sift  him,  as  the  thing  which 
would  hinder  him  from  following  his  Master,  replied,  Why 
cannot  I  follow  thee  now  ?  Is  there  any  road  more  terrible  than 
the  dark  valley  of  the  shadow  of  death  ?  Yet  through  these 
black  and  gloomy  shades,  I  am  willing  this  moment  to  accom- 
pany thee. 

Jesus  knowing  his  weak,  though  sincere,  resolution,  answered, 
Art  thou  so  very  confident  of  thine  own  strength  ?  1  tell  thee, 


374  LIFE    OF   JESUS    CHRIST. 

that  this  very  night,  before  the  cock  crows,  thou  shalt  thrice  de- 
ny me  to  be  thy  Master. 

*  Our  blessed  Saviour  having  finished  what  he  had  to  say  to 
Peter  in  particular,  turned  himself  to  his  other  disciples,  and 
put  them  in  mind  that  when  they  were  first  sent  out,  he  directed 
them  to  rely  wholly  upon  the  Almighty  for  assistance.  When  I 
sent  you  formerly,  said  he,  to  preach  the  Gospel,  you  may 
remember  I  ordered  you  to  go  without  any  provision,  either  for 
pour  sustenance  or  defence,  assuring  you,  that  though  you 
would  indeed  meet  with  great  opposition,  yet  Providence  would 
dispose  some  men  in  all  places  to  be  your  friends,  and  to  furnish 
you  with  all  necessaries :  and  accordingly  you  found  that  you 
wanted  for  nothing,  but  were  wonderfully  supported,  without 
any  care  or  provision  of  your  own,  in  the  whole  journey,  and 
finished  your  work  with  success.  But  now  the  case  is  very  dif- 
ferent :  the  time  of  that  greatest  trial  and  distress,  whereof 
I  have  often  forewarned  you,  is  just  at  hand  :  and  you  may  now 
make  all  the  provision  in  your  power,  and  arm  yourselves  against 
it,  as  much  as  you  are  able. 

I  have  finished  the  work  for  which  I  was  sent  into  the  world  : 
and  nothing  now  remains  for  me,  but  to  undergo  those  suffer- 
ings which  the  prophets  have  foretold  concerning  me,  and  to 
complete  this  whole  dispensation  of  Providence,  by  submitting 
at  last  to  a  cruel  and  ignominious  death. 

The  disciples,  thinking  their  great  Master  meant  that  they 
should  arm  themselves  in  a  literal  sense,  and  endeavor  to  op- 
pose the  assaults  that  would  shortly  be  made  upon  them  by  the 
Jews,  answered,  "  Lord,  here  are  two  swords  :"  but  the  blessed 
Jesus,  who  only  intended  to  convey  an  idea  of  their  approaching 
distress  and  temptations,  and  to  arm  them  against  the  surprise, 
replied,  "  It  is  enough  ;"  you  need  not  trouble  yourselves  about 
any  more  weapons  of  this  nature  for  defence. 

Be  not  terrified  and  disconsolate,  added  the  compassionate 
Jesus,  because  I  have  told  you  that  I  must  undergo  great  suf- 
ferings, and  be  taken  away  from  you  for  a  time.  You  have 
always  been  taught,  to  believe  in  God,  who  is  the  Almighty  Pre- 
server and  Governor  of  all  things  :  and  to  rely  on  him  for  deliv- 
erance in  every  affliction  and  distress. 

Learn  now,  in  like  manner,  to  believe  in  me,  who  have  all 
power  committed  to  me,  as  a  preserver  and  head  of  my  church ; 
and  trust  in  me  to  accomplish  fully  all  things  that  I  have  prom- 
ised you.  If  you  do  this,  and  persist  steadfastly  in  the  belief  of 
my  doctrine,  and  in  the  obedience  of  my  commands,  nothing  in 
this  vale  of  misery,  not  even  persecution,  or  death  itself,  shall 
be  able  to  hinder  you  from  attaining  the  happiness  1  have  pro- 
posed to  you.  For  in  heaven,  my  Father's  house,  there  is 
abundant  room  to  receive  you:  otherwise  I  would  not  have  filled 


LIFE    OF   JESUS    CHRIST.  375 

your  minds  with  the  hopes  and  expectation  of  happiness.  Bui 
as  there  are  mansions  sufficient  for  you  in  another  state,  you 
may  with  confidence  and  assurance  hope  for  the  full  accomplish- 
ment of  my  promises,  notwithstanding  all  this  present  world 
may  contrive  or  act  against  you.  And  ye  ought  also  to 
bear  patiently  my  departure  from  you,  at  this  time ;  since  I 
only  leave  you  to  prepare  a  place,  and  open  the  portals  of  those 
eternal  habitations  where  I  shall  be  ever  with  you.  When  J 
have  prepared  a  place  for  you  in  that  eternal  state,  I  will  again 
return,  and  take  you  to  myself.  Nor  shall  you  ever  more  be 
separated  from  me,  but  continue  with  rne  to  all  eternity,  in  full 
participation  of  my  eternal  glory  and  happiness,  in  the  blissful 
regions  of  the  heavenly  Canaan.  You  must  now  surely  know 
whither  I  am  going,  and  the  way  that  leads  to  these  happy  seats 
of  immortality. 

But  the  disciples,  whose  minds  were  not  yet  fully  weaned 
from  the  expectation  of  a  temporal  power  and  glory,  did  not 
understand  this  discourse  of  their  great  and  beloved  Master 
Accordingly  Thomas  replied,  Lord,  we  cannot  comprehend 
whither  thou  art  going  ;  and  therefore  must  needs  be  ignorant  of 
the  way. 

To  which  the  blessed  Jesus  answered,  1  myself,  as  I  have 
often  told  you,  am  the  true  and  only  way  to  life  ;  nor  can  any 
man  go  thither  by  any  other  way.  If  ye  say,  you  do  not  know 
the  Father,  I  tell  you,  that  no  man  who  knoweth  me,  can  be 
ignorant  of  my  Father,  of  his  will,  and  the  manner  of  pleasing 
him  :  if  ye  know  me,  you  must  know  that  all  my  actions  have 
been  directed  by  the  will  of  the  Father,  and  for  the  glory  of  his 
name. 

Philip  answered,  Lord,  show  us  but  once  the  Father,  and  we 
shall  be  fully  satisfied. 

Jesus  replied,  Have  I  been  so  long  with  you,  Philip,  and  yet 
thou  art  a  stranger  to  him  who  sent  me  ?  I  tell  you,  that  to 
know  one,  is  to  be  acquainted  with  both.  What  then  can  you 
mean  by  desiring  to  see  the  Father,  as  if  you  could  be  still  ig- 
norant of  him,  after  being  so  long  acquainted  with  me  ?  Bo  as- 
sured, Philip,  that  whatsoever  I  speak  is  the  declaration  of  his 
will,  and  whatsoever  I  do  is  the  operation  of  his  power.  And  if 
you  refuse  to  believe  my  own  affirmation,  yet,  at  least,  let  my 
works  convince  you  ;  for  they  carry  in  them  undeniable  evidences 
of  a  divine  power.  "  He  that  believeth  on  me,  the  works  that 
I  do  shall  he  do  also,  and  greater  works  than  these  shall  he  do, 
because  I  go  unto  my  Father."  John,  xiv.  12. 

Surely  then  you  have  matter  sufficient  to  comfort  and  sup- 
port your  spirits,  under  the  thoughts  of  my  departure  from  you. 
Ye  have  abundant  reason  to  believe  that  I  have  power  to  per- 
form all  the  promises  I  have  made  you  ;  and  the  design  of  my 


376  LIFE    OF    JESUS    CHRIST 

departure  actually  to  perform  them.  When  I  am  returned  to 
my  Father,  ye  shall  soon  receive  sufficient  pledges  of  my  care 
and  remembrance  of  you.  Ye  shall  be  endued  with  power  not 
only  to  perform  the  same  works  ye  have  seen  me  do,  as  healing 
diseases,  giving  sight  to  the  blind,  casting  out  devils,  and  the 
like,  for  the  conviction  of  the  Jews  ;  but  even  to  do  greater  things 
than  these  ;  to  speak  with  all  kinds  of  tongues,  and  to  propagate 
my  religion  among  the  Gentiles,  even  through  all  the  nations  of 
the  earth. 

And  whatsoever  ye  shall  ask  of  my  Father,  in  my  name,  as 
being  my  disciples,  and  in  order  to  promote  the  work  of  the 
Gospel,  shall  certainly  be  granted  you.  That  God  may  be 
greatly  glorified  by  the  extraordinary  success  and  spreading  of 
the  religion  of  his  Son,  I  say,  that  whatsoever  ye  shall  ask,  I 
will  take  care,  after  my  return  to  the  Father,  that  it  shall 
be  granted  you.  Only  ye  must  remember,  as  the  necessary 
condition  upon  which  ail  depends,  that  ye  be  careful,  above  al) 
things,  to  continue  steadfast  and  immoveable  in  your  obedience 
to  my  commands :  this  is  the  only  true  mark  you  can  give  of 
the  sincerity  of  your  love  towards  me ;  it  is  more  than  your 
grieving  at  my  departure,  or  any  other  external  indication  of  zeal 
whatsoever. 

The  Father,  I  say,  shall  send  you  another  advocate  and  com- 
forter, even  his  Holy  Spirit,  the  author  and  teacher  of  truth, 
who  shall  guide  and  direct,  assist  and  comfort  you  in  all  cases. 
This  Spirit  the  sensual  and  corrupt  world  cannot  receive ;  having 
no  knowledge  of  the  divine  truths  or  disposition  to  be  governed 
by  them.  But  ye  know  them,  and  are  disposed  to  entertain 
them.  The  spirit  of  the  Father  is  already  within  you,  by  a 
secret  and  invisible  efficacy  ;  and  shall  hereafter  appear  in  you 
openly,  by  great  and  visible  manifestations.  ' 

Thus,  though  I  must  depart  from  you,  yet  I  do  by  no  means 
leave  you  comfortless.  I  leave  you  with  a  promise  of  the  Holy 
Spirit;  and  I  leave  you  in  expectation  also  of  my  own  return, 
For  though,  after  a  very  little  while,  I  shall  appear  no  more  to 
the  world,  yet  to  you  I  will  appear  again ;  for  I  shall  live  again, 
and  ye  also  shall  live  with  me. 

When,  therefore,  I  have  conquered  and  triumphed  over  death, 
ye  shall  understand  more  fully,  and  it  shall  appear  more  visible, 
by  great  and  manifest  effects,  that  I  act  in  all  things  agreeably 
to  my  Father's  will,  and  am  perfectly  invested  with  his  power; 
and  that  ye  in  like  manner,  have  my  power  and  commission 
communicated  to  you ;  so  that  there  is  a  perfect  unity  and  com- 
munion between  us.  Only  ye  must  remember,  that  the  one  ne- 
cessary condition  on  which  all  depends,  is,  that  ye  continue 
steadfast  and  immoveable  in  your  faith  in  me,  and  in  your  obe- 
dience to  my  commands.  He,  and  he  only,  who  embraces  my 


LIFE  OF  JESUS  CHRIST.  377 

doctrine,  and  obeys  and  practises  it,  shall  be  judged  to  be  sincere 
in  his  love  towards  me.  And  he  who  loves  me  in  that  manner, 
shall  be  loved  by  my  Father ;  and  I  myself  also  will  love  him, 
and  manifest  myself  to  him. 

Here  Judas  Thaddeus  interrupted  his  Master,  saying.  Lord, 
why  wilt  thou  choose  to  manifest  thyself  to  us,  a  few  particular 
persons,  and  not  to  the  generality  of  the  world  ? 

Jesus  replied,  I  have  already  told  you  the  reason  for  my  acting 
in  this  manner  ;  because  the  generality  of  the  world  are  not  dis- 
posed to  obey  my  commandments,  the  necessary  condition  of 
maintaining  communion  with  me.  But  ye  are  disposed  to  em- 
brace my  doctrine,  and  to  obey  it ;  and,  therefore,  I  manifest 
myself  to  you.  And  whoever  else  will  so  love  me  as  to  keep  my 
commandments,  him  also  will  I  and  my  Father  love,  and  will 
maintain  communion  with  him,  and  all  spiritual  blessings  shall 
be  poured  down  upon  him,  and  he  shall  be  made  a  partaker  of 
happiness  and  eternal  life. 

On  the  contrary,  whoever  loves  me  not,  that  is,  obeys  not  my 
commandments,  shall  have  no  intercourse  or  communion  with 
me.  Neither  will  my  Father  love  or  honor  him,  or  make  any 
manifestations  of  himself  to  him  ;  for  as  my  commandments  are 
not  my  own,  but  the  Father's  commandments ;  therefore,  who- 
ever dishonors  me,  my  Father  will  look  upon  him  as  dishonoring 
himself. 

These  things  have  I  briefly  spoken  to  you  now,  according  to 
the  shortness  of  the  time  I  am  to  continue  with  you,  and  to  com- 
fort you  for  the  present,  against  my  departure.  But  when  the 
Comforter  whom  I  promised  you,  is  come,  even  the  Holy  Spirit, 
whom  my  Father  shall  send  you  on  my  account,  he  shall 
instruct  you  more  fully,  recalling  to  your  remembrance  what 
you  have  forgotten,  explaining  what  is  yet  obscure,  and  supply- 
ing what  is  farther  necessary  to  be  taught  you,  and  to  be  under- 
stood by  you. 

In  the  mean  time  I  take  my  leave  of  you,  and  my  blessing  1 
leave  with  you:  not  formally,  and  after  the  common  fashion  of 
the  world,  but  affectionately  and  sincerely;  retaining  a  careful 
remembrance  of  you,  and  with  an  earnest  desire  and  intention 
of  returning  again  speedily  to  you.  Wherefore,  be  not  over- 
much grieved  for  me  at  my  departure,  nor  fearful  of  what  may 
then  befall  yourselves.  1  go  away  from  you,  but  it  is  with  an 
intention  as  I  have  already  toMI  you,  to  return  to  you  again. 
If  you  loved  me  with  a  wise  and  understanding  affection,  ye 
would  rejoice,  instead  of  grieving  at  my  present  departure  ;  be- 
cause I  am  going  to  my  Father,  the  supreme  author  of  all  glory 
and  happiness. 

These  things  have  I  now  told  you  before  they  come  to  pass, 
•hat  when  ye  see  them  happen,  your  faith  in  me,  and  your  ex- 


378  LIFE  OF  JESUS  CHRIST. 

pertation  of  the  performance  of  all  my  promises,  may  be  con- 
firmed and  strengthened :  the  time  will  not  allow  me  to  say  much 
more  to  you,  at  present :  my  end  draweth  near,  the  ruler  of  this 
world,  the  prince  of  the  power  of  darkness,  is  at  this  instant  em- 
ploying all  his  wicked  instruments  to  apprehend  and  destroy  me. 
Not  that  either  the  power  of  the  devil,  or  the  malice  of  man,  can 
at  all  prevail  over  me,  but  because  the  time  of  my  suffering,  ac- 
cording to  the  appointment  of  divine  wisdom,  is  arrived ;  and 
that  I  may  demonstrate  to  the  world  my  love  and  obedience  to 
my  Father,  I  willingly  submit  myself  to  be  put  to  death  by  the 
hands  of  sinful  and  cruel  men.  Rise  up,  let  us  be  going,  that  1 
may  enter  on  my  sufferings. 

Having  thus  spoken,  they  finished  the  passover,  with  singing  a 
hymn,  and  went  out  to  the  Mount  of  Olives. 

On  their  arrival  at  the  place  which  was  to  be  the  scene  of  his 
sufferings,  he  desired  them  to  fortify  themselves  by  prayer,  anci 
forewarned  them  of  the  terrible  effects  his  sufferings  would  have 
upon  them :  they  would  make  them  all  stumble,  that  very  night, 
agreeably  to  the  prophecy  of  Zechariah :  "  I  will  smite  the 
shepherd,  and  the  sheep  of  the  flock  shall  be  scattered  abroad." 
To  strengthen  their  faith,  therefore,  he  not  only  mentioned  his 
own  resurrection,  but  told  them  they  should  see  him  in  Galilee, 
after  he  was  risen  from  the  dead. 

On  our  blessed  Saviour's  mentioning  the  offence  that  his  dis- 
ciples would  take  at  his  suffering,  Peter  recollected  what  had 
been  said  to  him  in  particular,  before  they  left  the  house.  Grieved, 
therefore,  afresh,  to  find  his  Master  entertain  such  thoughts  of 
him,  and  being  now  armed  with  a  sword,  the  vehemence  of  his 
temper  urged  him  to  boast  a  second  time  of  his  courageous  and 
close  attachment  to  his  Master.  "  Though  all  men,"  said  he, 
"  should  be  offended  because  of  thee,  yet  will  I  never  be  offended." 
But  Jesus  knowing  that  human  confidence  and  security  were 
weak  and  frail,  thought  proper  to  forewarn  him  again  of  his 
danger,  and  told  him,  that  the  cock  should  not  crow  before  he 
had  denied  him. 

Peter,  however,  still  continued  to  repeat  his  confidence,  I  will 
die  with  thee,  but  never  deny  thee.  The  disciples  all  joined  with 
Peter  in  professing  their  fixed  resolution  of  suffering  death,  rather 
than  they  would  deny  their  Master ;  but  the  event  fully  confirmed 
the  prediction  of  our  Saviour.  From  hence  we  may  learn,  how 
ignorant  men  are  of  their  own  Hearts,  and  that  the  strongest  re- 
solutions in  their  own  strength  avail  nothing. 

The  compassionate  Redeemer  of  mankind,  not  willing  to  lose 
one  single  moment  of  the  short  time  of  his  ministry  that  yet  re- 
mained, continued  to  instruct  his  disciples  in  the  great  truths  he 
came  into  the  world  to  explain :  and  from  the  vines  which  were 
growing  round  him  on  the  Mount  of  Olives,  he  began  his  ex- 


LIFE    OF   JESUS    CHRIST.  379 

cellent  discourse,  with  the  parable  of  the  vine,  to  the  following 
import. 

Hitherto,  said  the  blessed  Jesus,  the  Jewish  church  and  nation 
have  been  the  peculiar  care  of  Providence ;  as  a  choice  and 
goodly  vine,  like  to  bring  forth  much  fruit,  is  the  special  care  of 
the  husbandman.  But  from  henceforth,  my  church,  my  disci- 
ples, and  the  professors  of  my  religion,  of  what  country  or 
nation  soever  they  be,  shall  become  the  people  of  God,  and  the 
peculiar  care  of  divine  Providence.  I  will  be  to  them  as  the 
root  and  stock  of  a  vine,  of  which  they  are  the  branches,  and  my 
Father  the  husbandman  and  vine-dresser. 

As  in  the  management  of  a  choice  vine,  the  skilful  vine-dresser 
cuts  off  all  barren  and  superfluous  branches,  that  they  may  not 
burden  nor  exhaust  the  tree,  and  prunes  and  dresses  the  fruitful 
branches,  that  they  may  grow  continually,  and  bear  more  fruit ; 
so,  in  the  government  of  my  church,  all  useless,  wicked,  and 
incorrigible  members,  my  Father,  by  his  judgment,  cuts  off  and 
destroys ;  but  those  who  are  sincerely  pious  and  good,  he,  by 
the  various  and  merciful  dispensations  of  his  Providence  towards 
them,  tries,  purifies,  and  amends,  that  they  may  daily  improve, 
and  be  more  and  more  abundant  in  all  good  works. 

Now  ye,  my  apostles,  are  such  members  as  these,  being  puri- 
fied in  heart  and  mind,  and  prepared  for  every  good  work,  by 
your  lively  faith  in  me,  and  sincere  resolutions  to  obey  my  com- 
mands. Continue  steadfastly  in  this  state,  and  then  you  may  be 
sure  of  deriving  all  spiritual  blessings  from  me,  as  the  branches 
receive  sap  and  nourishment  from  the  vine.  But  as  a  branch, 
without  continuing  in  the  vine,  cannot  bear  any  fruit,  but  pres- 
ently dries  up  and  perishes :  so  ye,  unless  ye  continue  steadfast 
in  your  communion  with  me,  by  a  lively  faith  and  sincere  obe- 
dience, so  as  to  receive  grace  and  spiritual  blessings,  can  never 
bring  forth  any  good  fruit  of  true  holiness  and  righteousness, 
but  will  fall  into  vanity,  superstition,  and  wickedness,  and,  at 
last,  utterly  perish. 

I  am,  as  it  were,  I  say,  the  root  and  stock  of  the  vine,  where- 
of ye  are  the  branches.  He  that  continues  to  adhere  to  me,  by 
a  constant  faith  in  me,  shall  bring  forth  much  fruit  unto  everlast- 
ing life  ;  even  as  a  branch  which  continues  to  grow  in  a  vine,  and 
receives  sap  and  nourishment  from  it.  But  he  that  does  not 
continue  his  relation  o  me  in  this  manner,  is  a  false  and  useless 
professor,  and  shall  be  cast  out  from  me,  and  perish  for  ever ; 
even  as  a  fruitless  branch  is  cut  off  from  the  vine,  and  left  to 
wither  and  dry,  and  is,  at  last,  burned  in  the  fire. 

If  you  continue  in  me,  by  believing  my  words,  and  holding 
fast  what  ye  believe,  and  obeying  and  practising  it  accordingly ; 
no  power  or  malice,  either  of  man  or  of  devils,  shall  be  able  to 
hurt  you,  or  oppose  your  doctrines.  For  though  I  be  absent 


380  LIFE    OF   JESUS    CHRIST. 

from  you  in  body,  yet  I  will  hear  your  prayers,  and  my  Fathei 
himself,  also,  will  hear  you :  and  whatsoever  ye  shall  ask,  for 
the  glory  of  the  Almighty,  and  the  propagation  of  my  true  re- 
ligion in  the  world,  shall  certainly  be  granted  you.  But  above 
all  things  carefully  remember  to  demonstrate  your  continuance 
in  me,  by  abounding  in  all  good  works  of  holiness,  righteousness, 
and  charity.  This  is  the  honor  which  my  Father  desires  and 
expects  from  you ;  even  as  it  is  the  glory  and  desire  of  a  vine- 
dresser, that  his  vine  should  bring  forth  much  fruit.  And  this  is 
the  honor  that  I  myself  expect  from  you,  that  ye  should  prove 
yourselves  to  be  really  and  indeed  my  disciples,  by  imitating  my 
example,  and  obeying  my  commands.  This  ye  are  bound  to 
do,  not  only  in  duty,  but  in  gratitude  also  ;  for  as  my  Father  hath 
loved  me,  so  have  I  also  loved  you ;  and  ye  in  like  manner 
ought  to  love  me  again,  that  you  may  continue  to  be  loved 
by  me.  Bui  the  way  to  express  your  love  towards  me,  and  to 
continue  to  be  loved  by  me,  is  to  keep  my  commandments; 
even  as  I,  by  keeping  my  Father's  commandments,  have  ex- 
pressed my  love  towards  him,  and  continue  to  be  loved  by 
him.  t 

These  things  have  I  spoken  to  you  before  my  departure,  that 
the  comfort  ye  have  taken  in  my  presence,  may  be  continued  in 
my  absence,  and  even  increased  to  the  coming  of  the  Holy  Spirit, 
as  it  will  be  upon  this  condition,  which  I  have  so  often  repeated 
to  you,  that  you  keep  my  commandments.  And  the  principal  of 
these  commandments  is,  that  ye  love  one  another  ;  not  after  the 
common  fashion  of  the  world,  but  in  such  a  manner  as  I  have 
loved  you ;  nor  can  you  be  ignorant  what  sort  of  love  that  is. 
when  I  tell  you  that  I  am  now  going  to  lay  down  my  life  for 
you.  This  is  the  highest  instance,  in  which  it  is  possible  for  a 
man  to  express  his  love  towards  his  greatest  friends  and  bene- 
factors :  but  this  I  am  now  going  to  do  for  you,  and  for  all  man- 
kind. I  do  not  consider  you  as  my  benefactors,  but  as  my  friends, 
upon  this  condition  only,  that  ye  keep  my  commandments.  I 
might,  indeed,  justly  call  you  servants,  considering  the  infinite 
distance  between  me  and  you,  and  the  obligation  ye  have  to 
obey  my  commandments  ;  but  I  have  not  treated  you  as  servants 
who  are  not  admitted  into  their  Master's  counsels,  but  as  friends, 
revealing  to  you  the  whole  will  of  my  Father,  with  all  freedom 
and  plainness. 

I  have,  I  say,  behaved  myself  to  you,  as  to  the  nearest  friends. 
Not  that  you  first  obliged  me,  or  did  any  acts  of  kindness  for 
me,  but  I  have  freely,  and  of  my  own  good  pleasure,  chosen 
you  to  be  my  apostles,  and  the  'preachers  of  my  Gospel,  that 
vou  may  go  and  declare  the  will  of  God  to  the  world,  and 
bring  forth  much  and  lasting  fruit  in  the  conversion  of  men  to 
the  knowledge  of  the  truth,  and  to  the  profession  and  practice 


LIFE  OF  JESUS  CHRIST.  38J 

of  true  religion  and  virtue.  In  the  performance  of  this  work, 
whatsoever  ye  shall  ask  of  my  Father,  in  my  name,  in  order 
to  enable  you  to  perform  it  effectually  and  with  full  success,  shall 
certainly  be  granted  you. 

Now  all  these  things  which  I  have  spoken  unto  you  concern- 
ing the  greatness  of  my  love  towards  you,  in  choosing  you  to 
be  my  apostles,  in  revealing  unto  you  the  whole  will  of  my  Fa- 
ther, and  in  laying  down  my  life  for  you ;  I  have  urged  and 
inculcated  upon  you  for  this  reason  chiefly,  as  I  at  first  told  you, 
that  ye  may  learn,  after  my  example  to  "love  one  another." 
The  world,  indeed,  you  must  expect  will  hate  and  persecute  you, 
upon  my  account.  But  this  you  ought  not  to  be  surprised  or 
terrified  at,  knowing  that  it  is  no  worse  treatment  than  I  myself 
have  met  with  before  you. 

Be  not.  therefore,  surprised  when  ye  meet  with  opposition ; 
nor  think  to  find  better  treatment  in  the  wcrld  than  I  myself 
have  done.  Remember  what  I  have  already  told  you,  that  the 
disciple  is  not  above  his  Master  ;  nor  is  he  that  is  sent  greater 
than  he  that  sent  him.  If  men  had  generally  and  readily  em- 
braced my  doctrine,  you  might,  indeed,  have  had  some  reason 
to  expect  that  they  would  willingly  have  received  your's  also. 
But  since  I  myself  have  suffered  great  indignities  and  persecu- 
tions from  wicked  and  perverse,  from  obstinate  and  incorrigible 
men,  only  for  opposing  their  vices,  it  is  highly  reasonable  that 
you  should  expect  to  undergo  the  like  treatment  upon  the  like 
account.  In  all  which  sufferings  you  will,  moreover,  have  this 
further  comfortable  consideration  to  support  you,  that  the  jus- 
tice of  your  own  cause,  and  the  injustice  of  your  persecutors, 
will  by  that  means  most  evidently  appear ;  seeing  ye  are  persecu- 
ted only  for  professing  and  preaching  in  my  name  the  doctrine 
of  true  religion  and  virtue ;  and  they  persecute  you  only  because 
they  know  not  God,  and  out  of  mere  malice  will  not  bear  to  be 
instructed  in  his  commands. 

Indeed,  had  not  I  appeared  to  the  world  with  all  possible 
demonstrations  of  authority  and  truth,  teaching  men  a  most 
holy  and  undeniable  doctrine,  sufficient  to  reform  their  manners 
and  amend  their  lives,  and  moreover  demonstrating  my  divine 
commission  by  such  proofs  as  ought  to  satisfy  and  convince  the 
most  doubting  and  suspicious  minds,  they  might  have  had  some 
plea  and  excuse  of  ignorance  for  their  unbelief.  But  now,  since 
all  reasonable  evidence  has  been  offered  them,  and  proper  meth- 
ods used  for  their  conversion  and  salvation,  and  yet  they  wil- 
fully and  obstinately  reject  these  means  of  grace,  it  is  plain  they 
have  no  excuse  for  their  sin ;  but  they  oppose  and  persecute 
you  only  because  they  will  not  forsake  their  worldly  lusts,  and 
out  of  mere  malice  will  not  bear  to  be  instructed  in  the  com- 
mands of  the  Almighty.  So  that  they  who  oppose  and  perse 


332  LIFE    OF   JESUS   CHRIST. 

cute  you,  as  they  have  before  persecuted  me,  show  plainly  thai 
they  are  haters  of  God,  and  of  his  most  holy  commandments. 
Which  is,  as  I  have  already  told  you,  a  plain  evidence  of  the 
justice  of  your  own  cause,  and  of  the  injustice  of  your  perse- 
cutors. 

If  I  had  not,  I  say,  done  such  works  among  them  as  no  man 
ever  did,  they  might,  indeed,  have  had  some  appearance  of 
excuse  for  their  sin.  But  now,  having  seen  abundant  proofs  of 
my  authority,  and  undeniable  evidence  of  the  truth  of  my  doc- 
trine, and  yet  wilfully  and  obstinately  persisting  to  oppose  it, 
because  inconsistent  with  their  lusts,  it  is  plain  that  their  dis- 
honoring me  is  a  dishonor  done  to  God  himself,  and  a  direct 
contempt  of  his  commands :  so  that  they  are  utterly  inexcusable. 
But  it  is  no  wonder,  when  men  have  given  themselves  wholly  up 
to  be  governed  by  worldly  affections,  passions,  and  vices,  they 
should  act  contrary  to  all  the  reason  and  evidence  in  the  world. 
For  this  is  but  the  natural  consequence  of  obstinate  and  habitual 
wickedness ;  and  hereby  is  only  fulfilled  in  me  what  holy  David 
long  since  prophetically  complained  of,  that  they  hated  him 
without  a  cause. 

But  notwithstanding  all  the  opposition  that  wicked  and  in- 
corrigible men  will  make  against  my  doctrine,  there  will  not  be 
wanting  powerful  promoters  of  it  who  shall  effectually  overcome 
all  opposition.  For  the  Comforter,  whom  I  said  I  will  send 
you  from  heaven,  even  that  "spirit  of  truth,"  which  cometh 
forth,  and  is  sent  from  the  Father,  shall,  when  he  cometh,  writh 
wonderful  efficacy  bear  testimony  to  the  truth  of  my  doctrine, 
and  cause  it  to  be  spread  through  the  world  with  incredible  suc- 
cess. Nay,  and  ye  yourselves,  also,  though  now  so  weak,  fearful 
and  doubting,  shall  then  very  powerfully  bear  testimony  to  the 
truth  of  all  the  things,  whereof  ye,  having  been  all  along  pres- 
ent with  me,  have  been  eye-witnesses  from  the  beginning. 

Thus  have  I  warned  you  beforehand,  of  the  opposition  and 
persecution  ye  must  expect  to  meet  with  in  the  world,  that  when 
it  cometh,  ye  may  not  be  surprised  and  terrified,  so  as  to  be 
discouraged  thereby  from  persisting  in  the  performance  of  youi 
duty. 

Ye  must  expect,  particularly,  that  the  chief  priests,  and  rulers 
of  the  Jews,  men  of  great  hypocrisy  and  superstition,  zealous 
for  their  ceremonies  and  ritual  traditions,  but  careless  to  know 
and  obey  the  will  of  Omnipotence  in  matters  of  great  and  eter- 
nal obligation,  and  invincibly  prejudiced  against  the  spiritual 
holiness  and  purity  of  my  doctrine  ;  these,  I  say,  you  must  ex- 
pect will  excommunicate  you  as  apostates,  and  cast  you  out  of 
all  their  societies,  as  the  vilest  of  malefactors.  Nay,  'M  such  an 
absurd  height  of  malice  will  their  superstition  carry  them,  that 
they  will  even  fancy  they  promote  the  service  of  G*od,  and  the 


LIFE    OF   JESUS    CHRIST.  383 

cause  of  religion,  when  they  most  barbarously  niuider  and  de- 
stroy you.  But  I  have  warned  you  of  all  this,  beforehand,  that 
ye  may  prepare  and  fortify  yourselves  against  it ;  and  that  when 
it  cometh  to  pass,  ye  may  remember,  I  foretold  it  to  you,  and  your 
faith  in  me  may  thereby  be  strengthened. 

It  was  needless  to  acquaint  you  with  these  scenes  of  suffering, 
wnile  I  was  with  you :  but  now  being  about  to  leave  you,  I  think 
It  necessary  to  acquaint  you  what  things  are  likely  to  come  upon 
you  after  my  departure,  and  also,  at  the  same  time,  what  com- 
fort^you  may  expect  to  support  you  under  them. 

Now  I  must  mention  the  melancholy  part,  namely,  that  I  am 
going  from  you,  and  that  great  temptations  will  befall  you  in 
my  absence :  this,  indeed,  ye  readily  apprehend,  and  suffer 
yourselves  to  be  overwhelmed  with  grief  at  the  thoughts  of  it. 
But  the  comfortable  part  of  my  discourse,  namely,  that  my  de- 
parture is  only  in  order  to  return  to  him  that  sent  me,  and  that 
I  will  soon  after  send  you  the  HoJy  Spirit,  and  the  other  ad- 
vantages that  will  thence  result  to  you,  are  neither  considered, 
nor  are  you  solicitous  about  them.  Nevertheless,  if  ye  will  lis- 
ten, I  will  plainly  tell  you  the  truth.  Ye  are  so  far  from  hav- 
ing reason  to  be  dejected  at  the  thoughts  of  my  departure, 
that,  on  the  contrary,  it  is  really  profitable  arid  expedient  foi 
you,  that  I  should  now  depart :  for  such  is  the  order  and  dispen- 
sation of  Providence  towards  you,  and  the  appointment  of  my 
Father's  eternal  and  all-wise  counsel,  that  before  I  go  and  take 
possession  of  my  kingdom,  the  Comforter,  which  is  the  Holy 
Spirit,  cannot  be  sent  unto  you  ;  but  when  I  am  departed  from 
you,  and  have  all  power  in  heaven  and  in  earth  committed 
unto  me,  then  I  will  send  him  unto  you.  And  vvhen  he  com- 
eth, he  shall  abundantly  support  and  comfort  you  under  all  your 
troubles  ;  shall  powerfully  plead  your  cause  against  your  ad- 
versaries ;  and  shall,  with  wonderful  efficacy,  cause  the  doctrine 
of  the  Gospel  to  spread  and  prevail  in  the  world,  against  all  op- 
position. He  shall  particularly,  and  in  a  most  extraordinary 
and  convincing  manner,  make  the  world  sensible  of  the  greatness 
and  heinousness  of  a  sin  of  which  they  were  not  aware  ;  of  the 
righteousness  and  justice  of  a  dispensation  they  did  not  under- 
stand, and  of  the  execution  of  a  most  remarkable  judgment  they 
did  not  expect. 

First,  by  wonderfully  attesting  and  confirm  ing  the  truth  of  my 
doctrine,  by  the  gift  of  tongues,  and  other  wonderful  signs,  he 
shall  convince  the  world  of  the  greatness  and  heinousness  of  their 
sins  in  disbelieving  and  rejecting  me. 

Secondly,  by  demonstrating  that  my  departure  out  of  the  world, 
was  not  perishing  and  dying,  but  only  a  returning  to  my  Father, 
in  order  to  be  invested  with  all  power  both  in  heaven  and  earth  ; 
he  shall  convince  the  world  of  the  righteousness  and  justice  of 


384  LIFE    OF    JESUS    CHRIST. 

my  cause,  and  of  the  excellency  of  that  dispensation  which  1 
preach  and  declare  to  mankind. 

Lastly,  by  mightily  destroying  the  power  of  the  devil  and 
dominion  of  sin,  and  propagating  the  doctrine  of  true  religion 
in  the  world,  with  wonderful  efficacy  and  success,  he  shall  con- 
vince men  of  my  power  and  authority,  to  execute  judgment  up- 
on mine  enemies,  for  the  establishment  of  my  kingdom  upon 
earth. 

There  are  yet  many  other  things  hereafter  to  be  done  in  rela- 
tion to  the  settling  and  establishing  of  my  church,  which,  *f  it 
were  proper,  I  would  now  acquaint  you  with  ;  but  ye  are  not  yet 
prepared  to  understand  and  receive  them. 

Howbeit,  when  the  Spirit  of  truth,  whom  I  promised  you,  is 
come,  that  shall  enlarge  your  understandings,  remove  your  pre- 
judices, and  instruct  you  in  ail  necessary  and  divine  truths,  to 
enable  you  to  go  through  the  great  work  which  I  have  begun  in 
person,  and  which  I  will  carry  on  by  your  ministry,  for  the  Spirit 
is  not  to  begin  any  new  work,  or  to  found  any  new  doctrine  of 
himself.  But  as  I  have  taught,  and  will  teach  you,  only  in  my 
Father's  name,  so  the  Spirit  shall  instruct  you  only  in  mine  and 
my  Father's  will,  and  in  things  necessary  to  promote  and  carry 
on  the  same  design. 

Every  thing  that  he  does  shall  be  only  in  order  to  manifest 
TIV  glory,  and  establish  my  religion  in  the  world :  even  as 
every  thing  that  I  have  done  has  been  only  to  manifest  my  Fa- 
ther's glory  and  reveal  his  will  to  mankind.  For  as  all  that  J 
nave  taught,  is  only  what  I  received  from  my  Father,  so  all 
that  the  Spirit  shall  teach  you,  is  only  what  he  receives  from 
rne. 

Whatsoever,  I  say,  the  Spirit  shall  teach  you,  is  only  what  he 
eceives  from  me  ;  for  receiving  from  my  Father,  I  call  receiving 
rom  me,  and  teaching  his  will  is  teaching  mine  ;  seeing  all  things 
Jiat  the  Father  hath  are  common  to  me,  and  all  power  and  do- 
minion by  him  committed  to  me. 

And  now  be  careful  to  remember  what  matter  for  comfort  ] 
have  given  you,  and  support  yourselves  with  it  under  the  ap- 
proaching distress.  It  is  now  indeed,  but  a  very  little  while 
before  I  shall  be  taken  away  from  you  ;  nevertheless  let  not  this 
cause  you  to  despair  ;  for,  after  I  am  departed,  it  will  be  also  but 
a  little  while  before  I  appear  to  you  again  ;  forasmuch  as  my  be- 
ing taken  away  from  you,  is  not  perishing,  but  only  returning  to 
my  Father. 

At  these  last  words  of  Jesus,  the  disciples  were  greatly  dis- 
turbed and  troubled,  not  understanding  his  true  meaning,  that  in 
a  very  short  time  he  should  be  taken  from  them  by  death  ;  and 
that  after  having  overcome  death  by  a  glorious  resurrection, 
he  would  appear  to  them  again  before  his  ascension  into  heav- 


LIFE    OF    JESUS    CHRIST.  385 

en.  Not  understanding  this,  I  say,  they  inquired  one  of  an- 
other, What  can  he  mean  by  telling  us,  that  in  a  very  little 
time  he  shall  be  taken  out  of  our  sight ;  and  that  in  a  very 
little  time  more  we  shall  see  him  again,  and  this  because  he 
goeth  to  the  Father  ?  We  cannot  understand  the  meaning  ol 
all  this. 

Jesus,  observing  their  perplexity,  and  knowing  that  they 
were  desirous  of  asking  him,  replied,  "  Why  are  ye  thus  dis- 
turbed and  perplexed  about  what  I  told  you  ?  Is  it  a  thing 
so  very  hard  to  be  understood,  that  I  said,  within  a  very  little 
time  I  should  be  taken  away  from  you,  and  that  within  a  very 
little  time  more,  I  should  appear  to  you  again  ?  Verily,  verily 
I  tell  you  I  must  very  soon  depart  out  of  this  world.  Then 
the  world,  who  are  your  enemies,  will  rejoice  and  triumph 
over  you,  as  if  they  had  destroyed  me,  and  wholly  suppressed 
you ;  and  ye,  for  your  parts,  will  be  overwhelmed  with  grief 
and  sorrow.  But  within  a  short  time  I  will  return  to  you 
again ;  and  then  your  sorrow  shall  be  turned  into  exceeding 
great  joy. 

Even  as  a  woman  when  she  is  in  labor,  hath  great  pain  and 
sorrow  for  the  present,  but  as  soon  as  she  is  delivered,  forgets 
all  her  sufferings,  and  rejoices  greatly  at  the  birth  of  her  son  ;  so 
ye,  while  ye  are  under  the  immediate  apprehension  of  my  de- 
parture from  you,  and  during  that  time  of  distress  and  tempta- 
tion, which  shall  befall  you  in  my  absence,  will  be  full  of  sorrow 
and  anxiety  of  mind ;  but  when  I  return  to  you  again,  then  shall 
ye  rejoice  with  joy  unspeakable  and  full  of  glory,  arid  no  power 
or  malice  of  man  shall  ever  be  able  to  take  from  you  any  more 
the  cause  or  continuance  of  it. 

But  though  I  shall  return  to  you  again,  and  your  hearts  will 
thereupon  be  filled  with  inexpressible  joy,  and  which  never  shall 
be  taken  from  you  any  more  ;  yet  there  will  be  no  necessity  that 
I  should  then  continue  long  with  you  in  person,  to  instruct  you 
upon  every  occasion,  as  I  have  now  done,  with  my  own  mouth. 
For  besides  that  the  Holy  Spirit  will  be  sent  to  instruct  you  in 
all  things  necessary,  my  Father  himself  also  will  hear  your  peti- 
tions, and  be  ready  to  grant  you  whatsoever  you  shall  desire  of 
him  in  my  name,  and  as  being  my  disciples. 

Hitherto  ye  have  asked  nothing  of  God  in  my  name  ;  but 
from  henceforth  put  up  your  petitions  in  my  name  ;  and  what- 
soever ye  shall  so  ask  for  the  glory  of  God,  and  in  order  to 
enable  you  to  go  through  the  work  of  your  ministry  success 
fully,  shall  certainly  be  granted  you  ;  that  your  joy,  which  will 
begin  at  my  appearing  to  you  again  after  my  death,  may  be 
completed  by  the  wonderful  success  and  efficacy  of  your  own 
ministry. 

25 


3S6  LIFE    OF   JESUS    CHRIST. 

These  things  I  have  told  you  at  present,  imperfectly  and  ob- 
scurely, according  as  your  capacities  are  able  to  bear  them. 
But  the  time  is  coming,  when  I  will  speak  to  you  with  more 
openness,  freedom,  and  plainness,  the  whole  will  of  my  Fa- 
ther concerning  the  nature  and  establishment  of  my  kingdom, 
and  for  what  things,  and  in  what  manner  ye  ought  to  pi  ay  unto 
him. 

At  that  time  ye  shall  with  firm  assurance  pray  to  my  Fa- 
ther in  my  name  for  what  ye  want.  And  I  need  not  tell  you, 
that  I  will  intercede  with  the  Father  on  your  behalf;  for 
besides  the  love  he  has  borne  for  me,  and  the  power  and 
authority  my  prayers  have  with  him,  he  has  moreover  of  him- 
self a  great  love  for  you,  and  a  ready  disposition  to  grant 
your  prayers,  because  ye  are  become  grateful  and  acceptable  to 
him,  by  your  love  towards  me,  which  ye  have  shown  in  em- 
bracing willingly  that  holy  doctrine  which  I  have  revealed  to 
you  from  him. 

To  conclude :  the  sum  of  what  I  have  told  you  is  briefly  and 
plainly  this.  1  came  down  from  heaven  from  God  my  Father, 
and  have  lived  upon  earth  in  the  state  of  frail  and  mortal  man, 
that  I  might  reveal  to  mankind  the  will  of  my  heavenly  Fa- 
ther, and  the  way  to  attain  eternal  life  and  happiness ;  and 
now  having  finished  this  great  work,  I  am  about  to  leave  this 
world,  and  return  again  to  my  Father,  from  whence  I  at  first 
came. 

These  last  words  of  Jesus,  being  more  plain  and  express  than 
any  he  had  before  spoken,  so  that  now  the  disciples  clearly 
perceived,  that  the  departure  he  had  so  often  mentioned  was 
no  other  than  his  actual  going  out  of  this  world,  they  replied, 
Now,  Lord,  you  speak  plainly  and  without  any  figure ;  so 
that  we  apprehend  fully  what  you  mean.  And  now  that  our 
curiosity  is  satisfied,  you  have  likewise  greatly  confirmed  our 
faith  :  having  given  us  a  certain  token  whereby  we  are  assured 
that  you  know  all  things,  even  the  hearts  and  secret  thoughts 
of  men ;  since  you  have  answered  us  a  question  which  gave  us 
great  perplexity,  and  we  were  desirous  to  ask  your  opinions,  bui 
were  afraid :  but  now  we  are  convinced,  that  you  are  endued 
with  a  truly  divine  power,  and  did,  indeed,  come  forth  from 
God. 

To  which  Jesus  answered,  and  do  you  now  at  length  firmly 
believe  in  me  ?  Are  ye  resolved  to  continue  steadfast  in  this 
faith  ?  Do  you  think  yourselves  able  to  persevere  immoveably 
in  the  profession  of  it?  Be  not  confident  of  your  own  strength  ; 
but  pray  that  ye  may  be  delivered  from  temptation  in  the  time 
of  distress,  such  as  will  come  upon  you  much  sooner  than  ye  ex- 
pect. For  I  tell  you,  that  ye  will  all  of  you,  within  a  few 
hours,  utterly  forsake  me,  and  fly  in  hopes  to  secure  yourselves, 


LIFE    OF   JESUS    CHRIST.  387 

leaving  me  alone.  And  yet  I  should  not  say  alone,  since  my  Fa- 
ther is  with  me,  who  is  more  than  all. 

I  have,  therefore,  acquainted  you  with  these  things  beforehand, 
that  your  minds  may  be  furnished  with  sufficient  matter  of  com- 
fort and  strength  to  bear  up  under  all  temptations,  from  the  con- 
sideration of  my  having  foretold  both  what  distress  will  befall  you, 
and  how  ye  shall  terminate  your  victory  over  all  your  enemies. 
You  must,  indeed,  expect  to  meet  with  much  affliction  ;  but  let 
not  this  discourage  you:  J  have  subdued  the  world;  follow  my 
example,  and  partake  of  my  reward. 

Having  thus  finished  this  discourse,  "  Jesus  lifted  up  his  eyes 
to  heaven,  and  prayed"  with  great  fervency  to  his  Father  ;  the 
prayer  itself  is  recorded  in  the  17th  chapter  of  John,  the  sub- 
stance and  import  of  it  is  as  follows :  "  Oh  Almighty  Father, 
now  the  time  of  my  suffering,  for  which  I  was  sent  into  the 
world,  is  arrived ;  I  entreat  thee  support  me  under  it,  and  make 
me  triumph  over  death  by  a  glorious  resurrection,  and  ascension 
into  heaven ;  that  by  this  means  the  glory  may  redound  to  thee, 
and  cause  thy  will  to  be  believed  and  obeyed  through  all  the 
world,  to  the  salvation  of  mankind ;  according  to  the  full  intent 
of  that  office  and  power  with  which  thou  didst  originally  invest 
me.  In  order  to  the  bringing  about  this  great  design  of  salva- 
tion, I  have  declared  thy  will  to  mankind.  1  have  published  thy 
precepts,  and  discharged  the  great  mission  intrusted  to  me ;  I 
have  preached  thy  doctrine  of  repentance  unto  salvation,  and 
have  finished  the  work  which  thou  sentest  me  to  do,  to  the  glory 
of  thy  name  upon  earth  ;  and  now  to  complete  the  great  design, 
do  thou,  O  Almighty  Father,  likewise  glorify  me  with  thine  own 
self.  Support  me  under  my  sufferings  :  let  me  prevail  and  tri- 
umph over  death,  by  a  glorious  resurrection,  and  exalt  me  again 
to  the  same  glory  in  heaven,  which  I  had  with  thee  before  the 
creation  of  the  universe.  1  have  manifested  thy  will  to  the  dis- 
ciples, the  men  that  thou  gavest  me  out  of  the  world.  To  those 
persons  thou  didst  in  thine  infinite  wisdom  appoint,  that  thy 
truth  should  be  made  known.  Therefore  to  them  I  have  revealed 
the  mysteries  of  thy  kingdom,  the  precepts  of  thy  Gospel,  and 
the  doctrine  of  thy  salvation. 

"  And  this  doctrine  they  have  willingly  embraced,  steadfastly 
adhered  to,  and  sincerely  obeyed :  as  they  are  fully  satisfied 
and  convinced,  that  what  I  taught  them  as  from  thee  was  really 
a  divine  doctrine,  taught  by  thine  immediate  appointment  and 
command ;  and  that  I  did  not  preach  any  human  invention  or 
institution  of  men,  but  was  really  sent  by  the  divine  authority 
and  commission. 

"  For  these  persons,  therefore,  I  now  pray,  that  as  thou  hast 
begun  the  work  of  their  salvation,  by  my  preaching  and  reveal- 
ing to  them  thy  will,  while  1  have  been  present  with  them  here 


3SS  LIFE  OF  JESUS  CHRlS'i 

upon  earth  so  also  that  thou  wouldst  preserve  them  \\hen  I  am 
departed  from  this  world,  and  complete  the  work  of  their  salva- 
tion by  my  resurrection  and  ascension  into  heaven,  after  my 
death.  I  do  not  pray  for  ihe  unbelieving  impenitent  world,  but 
for  those  who  have  embraced  that  most  holy  doctrine,  which  thou 
hast  taught  them  through  me  by  my  preaching ;  for  those  who 
have  glorified,  and  will  glorify  my  name,  by  their  ministry,  and 
who  consequently  are  to  be  esteemed  as  thine  own,  in  common 
with  me.  I  am  now  about  to  leave  the  world,  in  order  to  re- 
turn to  thee :  but  these  my  disciples,  who  continue  after  me,  I 
recommend  to  thy  divine  protection,  when  I  am  gone  :  endue 
them  with  powers  to  persevere  in  preaching  and  practising  the 
truth,  and  to  deliver  the  same  holy  doctrines  which  I  have  given 
to  them,  that  so  they  may  remain  inseparably  united  to  me,  as 
I  am  to  thee.  So  long  as  I  have  been  with  them  in  the  world, 
I  have  watched  over  them,  and  kept  them  from  falling  away, 
both  by  example,  preaching,  and  continual  admonition,  accord- 
ing to  the  power  and  authority  which  thou  didst  commit  to  me  ; 
nor  has  any  one  of  my  apostles  miscarried  under  my  care,  ex- 
cept that  perfidious  traitor,  who,  as  the  Scriptures  foretold,  has 
ungratefully  conspired  with  my  enemies  to  destroy  me,  and  will 
perish  according  to  his  deserts.  While  I  have  continued  with 
my  disciples,  I  have  watched  over  them  and  preserved  them  un- 
der mine  own  eye  :  but  now,  as  I  am  going  to  leave  the  world, 
I  beseech  thee  to  keep  and  assist  them  by  thy  good  Spirit,  and 
let  the  expectation  of  their  continuing  under  thy  special  care  and 
protection,  be  their  comfort  and  support  in  my  absence.  The 
world,  indeed,  will  persecute  and  hate  them  on  this  account,  as 
my  doctrine  is  repugnant  to  their  lusts  and  appetites,  the  passions, 
designs,  and  inclinations  of  worldly  men;  it  must  necessarily  be 
that  the  vicious  and  incorrigible  world  will  oppose  and  persecute 
them,  as  it  has  before  persecuted  me.  I  beseech  thee,  therefore, 
take  them  under  thy  particular  care,  to  support  them  against  the 
violence  and  oppression  of  an  evil  world.  I  do  not  desire  that 
thou  shouldst  take  them  out  of  the  world,  but  preserve  them  in 
it  to  be  instruments  of  thy  word,  thy  glory,  and  to  be  teachers  of 
thy  truth ;  nor  suffer  them  to  be  either  destroyed  by  the  malice 
and  violence,  or  corrupted  by  the  evil  customs  and  opinions,  of  a 
perverse  and  wicked  generation. 

"  They  are  of  a  temper  and  spirit  very  different  from  the  cur- 
rent affections  and  common  dispositions  of  the  world,  according 
to  the  example  of  purity  which  I  have  set  before  them.  Do  thou 
preserve  and  increase  in  them  that  moderation  and  candor  ol 
mind,  cause  them  to  be  thoroughly  affected  and  impressed  with 
that  true  doctrine  so  frequently  recommended  to  them  from  my 
mouth,  so  as  to  express  it  visibly  in  their  lives  and  practice,  and 
to  promote  it  zealously  in  theii  preaching  ;  that  they  may,  both 


LIFE    OF    JESUS    CHRIST.  389 

by  word  and  good  example,  become  worthy  and  successful  min- 
isters of  my  Gospel. 

"  For  as  thou  hast  sent  me  into  the  world  to  reveal  thy  will  to 
mankind,  so  send  1  these  my  apostles  to  continue  preaching  the 
same  doctrine  begun  by  me.  And  the  principal  design  of  my 
exemplary  life,  constant  teaching,  and  now  voluntarily  offering 
myself  to  death  for  it,  is,  to  sanctify  and  enable  them  to  preach 
with  success  and  efficacy  for  the  salvation  of  men.  Neither 
pray  I  for  these  my  apostles  only,  but  for  all  others,  who  shall, 
by  their  preaching  and  practice,  promote  thy  true  religion ;  arid 
being  converted  from  the  world,  may,  by  their  sincere  endeavors, 
go  on  to  reform  others,  convincing  the  world  of  the  excellency 
of  their  religion,  and  consequently  enforcing  men  to  acknowledge 
the  truth  and  divine  authority  thereof.  For  promoting  which 
great  end,  I  have  communicated  to  my  apostles  the  same  powei 
and  authority  of  doing  mighty  works  for  the  confirmation  of  theii 
doctrine,  and  the  evidence  of  thy  truth,  as  thou  didst  commu- 
nicate to  me :  that  so  I  working  in  them,  as  thou  hast  done  in 
me,  and  thus  confirming  with  great  efficacy  and  demonstration 
of  the  spirit,  they  may  establish  the  same  doctrine  which  I  pub- 
lished in  person,  the  world  may,  by  this  evidence,  be  convinced 
that  I  was  really  sent  by  thee,  and  that  my  disciples  act  by  the 
same  divine  commission. 

"  Holy  and  Almighty  Father,  all  those  whom  thou  hast  thus 
given  me,  who  have  heartily  embraced  my  doctrine,  and  sin- 
cerely obeyed  it,  I  desire  that  thou  wouldest  make  them  partakers 
of  the  same  happiness  with  myself,  and  exalt  them  to  behold 
the  incomprehensible  glory  wherewith  thou  didst  originally  in- 
vest me,  in  thy  eternal  love,  before  the  foundation  of  the  world. 
The  generality  of  mortals,  O  righteous  Father!  have  not  known 
thee,  nor  been  willing  to  embrace  and  obey  the  revelation  of 
thy  will.  But  I  have  known  thy  will,  and  have  made  it  known 
to  my  disciples,  men  of  simplicity  and  honesty ;  and  they  have 
embraced  and  obeyed  it.  And  I  will  continually  make  it  known 
to  them  more  and  more,  that  they  may  grow  up  and  improve  in 
faith,  in  holiness,  and  in  all  good  works,  so  as  finally  to  arrive 
and  cause  others  to  arrive,  at  that  eternal  happiness,  which  is 
the  effect  of  thy  infinite  love  towards  me,  and  through  me  to- 
wards them." 

This  pious  and  benevolent  prayer  being  ended,  Jesus  and 
his  disciples  came  down  from  the  mount  of  Olives  into  a  field 
below,  called  Gethsemane,  through  which  the  brook  Cedron 
ran,  and  in  it,  on  the  other  side  of  the  brook,  was  a  garden, 
called  the  garden  of  Gethsemane.  Here  he  desired  his  disci- 
ciples  to  sit  down,  till  he  should  retire  to  pray,  taking  with  him 
Peter,  James,  and  John,  those  three  select  disciples,  whom  he 
had  before  chosen  to  be  witnesses  of  his  transfiguration  and  now 


390  LIFE    OF    JESUS    CHRIST. 

to  be  eye-witnesses  of  his  passion,  leaving  the  other  disciples  at 
the  garden  door,  to  watch  the  approach  of  Judas  and  his  band. 

The  sufferings  he  was  on  the  point  of  undergoing  were  so 
great,  that  the  very  prospect  of  them  terrified  him,  and  made 
him  express  himself  in  this  doleful  exclamation,  •'»  My  soul  is 
exceeding  sorrowful  even  unto  death ;  tarry  ye  here,  and 
watch."  On  this  great  occasion  he  sustained  those  grievous 
sorrows  in  his  soul,  by  which,  as  well  as  by  dying  on  the  cross. 
he  became  a  sin-offering,  and  accomplished  the  redemption  of 
mankind. 

He  now  withdrew  from  them  about  a  stone's  cast,  and  his  hu- 
man nature  being  overburdened  beyond  measure,  he  found  it  ne- 
cessary to  retire  and  pray,  that  if  it  was  possible,  or  consistent 
with  the  salvation  of  the  world,  he  might  be  delivered  from  the 
sufferings  which  were  then  lying  on  him.  It  was  not  the  fear 
of  dying  on  the  cross,  which  made  him  speak  or  pray  in  such  a 
manner.  To  suppose  this  would  infinitely  degrade  his  character. 
Make  his  sufferings  as  terrible  as  possible,  clothe  them  with  all 
the  aggravating  circumstances  of  distress ;  the  blessed  Jesus, 
whose  human  nature  was  strengthened  by  being  connected  with 
the  divine,  could  not  shrink  at  the  prospect  of  sufferings,  or  be- 
tray a  weakness  which  many  of  his  followers,  who,  though  mere 
men,  were  strangers  to.  He  addresses  his  divine  Father  with  a 
sigh  of  fervent  wishes  that  the  cup  might,  if  possible,  be  removed 
from  him  :  in  the  Greek  it  is,  "  O  that  thou  wouldest  remove 
this  cup  from  me !"  And  having  first  kneeled  and  prayed,  he 
fell  prostrate  on  his  face,  accompanying  his  address  with  due  ex- 
pressions of  resignation,  adding,  immediately,  "  Not  as  I  will, 
but  as  thou  wilt." 

Having  prayed,  he  returned  to  his  disciples,  and  finding  them 
asleep,  he  said  to  Peter,  "  Simon,  sleepest  thou  ?  couldest  thou 
not  watch  one  hour  ?"  Thou,  who  so  lately  didst  boast  of  thy 
courage  and  constancy  in  my  service,  canst  thou  so  soon  forget 
thy  Master? 

But  in  his  greatest  distress  he  never  lost  sight  of  that  kind 
concern  he  had  for  his  disciples.  "  Watch  ye,"  said  he,  "  and 
pray,  lest  ye  enter  into  temptation."  Neither  was  he,  on  those 
extraordinary  occasions,  in  the  least  chagrined  with  the  offences 
which  they  had  committed  through  frailty  and  human  weakness  ; 
on  the  contrary,  was  always  willing  to'  make  excuses  for  them  ; 
alleging,  in  their  defence,  "  that  the  spirit"  truly  "  was  willing, 
but  the  flesh  was  weak."  It  seems,  from  these  particulars,  that 
he  spent  some  considerable  time  in  his  addresses  ;  because  the 
disciples  fell  asleef  in  his  absence,  and  he  himself  retired  again 
to  pray ;  for  the  sorrows  of  our  Lord  continuing  to  increase 
upon  him,  affected  him  to  such  a  degree,  that  he  retired  a 
second  time,  and  prayed  to  the  same  purpose,  saying,  "  O  my 


LIFE    OF    JESUS    CHRIST.  391 

Father,  if  this  cup  may  not  pass  away  from  me,  except  I  drink 
it,  thy  will  be  done :"  after  which  he  returned  again  to  them,  and 
found  them  asleep,  "  for  their  eyes  were  heavy." 

He  returned  thus  frequently  to  his  disciples,  that  they,  by 
reading  his  distress  in  his  countenance  and  gesture,  might  be 
witnesses  of  his  passion,  which  proves,  that  his  pains  were  be- 
yond description  intense,  and  complicated ;  for  he  went  away 
the  third  time  to  pray,  and  notwithstanding  an  angel  was  sent 
from  heaven  to  comfort  and  strengthen  him,  yet  they  overwhelm- 
ed him,  and  threw  him  into  an  agony :  upon  which  he  still  con- 
tinued to  pray  more  earnestly. 

But  the  sense  of  his  sufferings  still  increasing,  they  strained  his 
whole  body  to  so  violent  a  degree,  that  his  blood,  as  it  were,  was 
pressed  through  the  pores  of  his  skin,  which  they  pervaded,  to- 
gether with  his  sweat,  and  fell  down  in  large  drops  on  the  ground 
"  And  he  left  them  and  went  away  again.  And  there  appeared 
an  angel  unto  him  from  heaven  strengthening  him.  And  being 
in  an  agony  he  prayed  the  more  earnestly ;  and  his  sweat  was 
as  it  were  great  drops  of  blood  falling  down  to  the  ground." 
Thus  did  he  suffer  unspeakable  sorrows  in  his  soul,  as  long  a? 
the  divine  wisdom  thought  proper. 

At  length  he  obtained  relief,  being  heard  on  account  of  his 
perfect  and  entire  submission  to  the  will  of  his  heavenly  Father. 
"  And  when  he  rose  up  from  prayer,  and  was  come  to  his  dis- 
ciples, he  found  them  sleeping  for  sorrow."  This  circumstance 
shows  how  much  the  disciples  were  affected  with  their  Master's 
sufferings.  The  sensations  of  grief  which  they  felt  on  seeing 
his  unspeakable  distress,  so  overpowered  them,  that  they  sunk 
into  sleep. 

Our  blessed  Saviour,  for  the  last  time,  came  to  his  disciples, 
and  seeing  them  still  asleep,  he  said,  "  Sleep  on  now,  and  take 
your  rest ;  behold,  the  hour  is  at  hand,  and  the  Son  of  man  is  be- 
trayed into  the  hands  of  sinners.  Rise,  let  us  be  going  ;  behold 
he  is  at  hand  that  doth  betray  me."  Matt.  xxvi.  4f>,  &c.  The 
event  will  soon  be  over,  which  causes  your  sorrow ;  I  am  betray- 
ed, and  ready  to  be  delivered  unto  death. 


392  LIFE    OF    JESUS    CHRIST. 


CHAPTER  XXXIV. 

'Hie  blessed  Redeemer  is  taken  by  a  band  of  Soldiers,  at  the  in- 
formation of  the  traitor  Judas. — Heals  a  wound  given  the  High 
Priest's  servant  by  Simon  Peter. 

JUDAS,  who  had  often  resorted  to  the  garden  of  Gethsemane 
with  the  disciples  of  our  Lord,  knowing  the  spot,  and  the  usual 
time  of  his  Master's  repairing  thither,  informed  the  chief  priests 
and  elders  that  the  proper  time  for  apprehending  Jesus  was  now 
come.  They  therefore  sent  a  band  of  soldiers  with  him,  and 
servants  carrying  lanterns  and  torches  to  show  them  the  way ; 
because,  though  it  was  always  full  moon  at  the  passover,  the 
sky  might  be  dark  with  clouds,  and  the  place  whither  they  were 
going  was  shaded  with  trees.  At  the  same  time  a  deputation  ol 
their  number  accompanied  the  band,  to  see  that  every  one  did 
his  duty. 

Judas  having  thus  received  a  band  of  men  and  officers  from 
the  chief  priests  ana  pharisees,  they  went  thither  with  lanterns, 
and  torches,  and  weapons  ;  for  they  were  exceeding  anxious  to 
secure  and  get  him  into  their  hands :  and  the  soldiers  having, 
perhaps,  never  seen  Jesus  before,  found  it  necessary  that  Judas 
should  distinguish  him,  and  point  him  out  to  them  by  some  par- 
ticular sign. 

The  treacherous  Judas  went  before  the  band,  at  a  small  dis- 
tance, to  prepare  them  for  the  readier  execution  of  their  office, 
by  kissing  his  Master,  which  was  the  token  agreed  upon,  that 
they  might  not  mistake  him,  and  seize  a  wrong  person.  "  And 
he  that  was  called  Judas,  one  of  the  twelve,  went  before  them 
and  drew  near  unto  Jesus,  to  kiss  him."  Stung  with  remorse 
at  the  horrid  engagement  into  which  he  had  entered,  and  not 
being  now  able  to  retract  from  the  execution  of  it,  he  deter- 
mined to  make  use  of  art  in  his  vile  proceedings,  and  weakly 
imagined  he  could  deceive  him  whom  he  was  about  to  betray, 
on  a  supposition,  that  when  he  should  give  the  kiss,  it  might  be 
considered  by  his  Master  as  a  singular  mark  of  his  affection. 
When,  therefore,  they  approached  near  the  spot,  Judas  (who 
was  at  the  head  of  the  band)  suddenly  ran  forward,  and  coming 
up  with  Jesus,  said,  "  Hail,  Master  <  and  kissed  him.  And  Jesus 
said  unto  him,  Friend,  wherefore  art  thou  come  ?  Betrayest 
thou  the  Son  of  man  with  a  kiss  ?"  Before,  however,  Judas 
could  make  any  reply,  the  band  (who  had  fixed  their  eyes  on 
the  person  he  had  kissed)  arrived  immediately,  and  surrounded 
Jesus. 


LIFE    OF   JESTJS    CHRIST.  393 

The  artifice  and  wicked  design  of  the  base  and  perfidious 
Judas  are  here  manifestly  displayed.  In  order  to  conceal  his 
villany  from  his  Master  and  his  disciples,  he  walked  hastily, 
and  without  waiting  for  the  band,  went  up  directly  and  saluted 
him  ;  wishing,  perhaps,  to  have  that  considered  as  a  token  for 
apprising  him  of  his  danger.  But  Jesus  did  not  fail  to  con- 
vince him  that  he  knew  the  meaning  and  intent  of  his  salutation, 
saying,  "Betrayest  thou  the  Son  of  man  with  a  kiss  ?"  Judas 
certainly  concealed  his  treachery  so  well,  that  Peter  did  not 
suspect  him,  as  it  is  probable  he  would  have  struck  at  him, 
rather  than  at  Malchus,  the  high  priest's  servant. 

The  appointed  time  of  our  Lord's  sufferings  being  now  come, 
he  did  not,  as  formerly,  avoid  his  enemies ;  but  on  the  contrary, 
on  their  telling  him  they  sought  Jesus  of  Nazareth,  he  replied, 
"  I  am  he  :"  thereby  intimating  to  them,  that  he  was  willing  to 
put  himself  into  their  hands.  At  the  same  time  to  show  them 
that  they  could  not  apprehend  him  without  his  own  consent,  he, 
in  an  extraordinary  manner,  exerted  his  divine  power  ;  he  made 
the  whole  band  fall  back,  and  threw  them  to  the  ground.  "  Je- 
sus, therefore,  knowing  all  things  tnat  should  come  upon  him, 
went  forth,  and  said  unto  them,  Whom  seek  ye  ?  They  answer- 
ed him,  Jesus  of  Nazareth.  Jesus  said  unto  them,  I  am  he. 
And  Judas  also  who  betrayed  him,  stood  with  them.  As  soon 
then  as  he  had  said  unto  them,  I  am  he,  they  went  backward, 
and  fell  to  the  ground."  But  the  soldiers  and  the  Jews,  ima- 
gining, perhaps,  that  they  had  been  thrown  down  by  some 
demon  or  evil  spirit,  with  whom  the  Jews  said  he  was  in  confed- 
eracy, advanced  towards  him  a  second  time.  "  Then  asked  he 
them  again,  Whom  seek  ye  ?  and  they  said,  Jesus  of  Nazareth. 
Jesus  answered,  I  have  told  you  that  I  am  he,"  expressing 
again  his  willingness  to  fall  into  their  hands.  "  If,  therefore, 
ye  seek  me,  let  these  go  their  way."  If  your  business  be  with 
me  alone,  suffer  my  disciples  to  pass :  for  the  party  had  sur- 
rounded them  also.  He  seems  to  have  made  this  request  to  the 
soldiers,  that  the  saying  might  be  fulfilled  which  he  spake,  "  of 
them  which  thou  gavest  me  have  I  lost  none."  For  as  he  al- 
ways proportioned  the  trials  of  his  people  to  their  strength ;  so 
here  he  took  care  that  the  disciples  should  escape  the  storm, 
which  none  but  himself  could  sustain. 

At  length  one  of  the  soldiers,  more  daring  than  the  rest, 
rxidely  caught  Jesus,  and  bound  him  ;  upon  which  Peter  drew 
his  sword,  and  smote  off  the  ear  of  the  high  priest's  servant* 
who  probably  was  showing  greater  forwardness  than  the  rest 
in  this  business.  "  Then  Simon  Peter,  having  a  sword,  drew 
it,  and  smote  the  high  priest's  servant,  and  cut  off  his  right 
ear;  the  servant's  name  was  Malchus."  The  enraged  disciple 
was  on  the  point,  of  singly  attacking  the  whole  band,  when 


394  LIFE    OF   JESUS    CHRIST. 

Jesus  ordered  him  to  sheath  his  sword ;  telling  him  that  his 
unseasonable  and  imprudent  defence  might  prove  the  occasion 
of  his  destruction.  "  Then  said  Jesus  unto  him,  Put  up  again 
thy  sword  into  his  place :  for  all  they  that  take  the  sword  shall 
perish  with  the  sword."  Matt.  xxvi.  52.  He  told  him  like- 
wise, that  it  implied  both  a  distrust  of  God,  who  can  always 
employ  a  variety  of  means  for  the  safety  of  his  people,  and 
also  his  ignorance  in  the  Scriptures.  "  Thinkest  thou,  said 
he,  "  that  I  cannot  now  pray  to  my  Father,  and  he  shall  pres- 
ently give  me  more  than  twelve  legions  of  angels  ?  But  how 
then  shall  the  Scriptures  be  fulfilled  that  thus  it  must  be?" 
Matt.  xxvi.  53. 

The  word  legion  was  a  Roman  military  term,  being  the  name 
which  they  gave  to  a  body  of  five  or  six  thousand  men  :  where- 
fore, in  regard  that  the  band  which  now  surrounded  them  was 
a  Roman  cohort,  our  Lord  might  make  use  of  this  term,  by 
way  of  contrast,  to  show  what  an  inconsiderable  thing  the  co- 
hort was,  in  comparison  of  the  force  he  could  summon  to  his 
assistance ;  more  than  twelve  legions,  not  of  soldiers,  but  of 
angels.  He  yet  was  tenderly  inclined  to  prevent  any  bad  con- 
sequences which  might  have  flowed  from  Peter's  rashness,  by 
healing  the  servant,  and  adding,  in  his  rebuke  to  him,  a  decla- 
ration of  his  willingness  to  suffer.  "  The  cup  which  my  Father 
has  given  me.  shall  I  not  drink  it  ?" 

The  circumstance  of  his  healing  the  ear  of  Malchus,  by 
touching  it,  evidently  implies,  that  no  wound,  or  distemper, 
was  incurable  in  the  hands  of  Jesus :  neither  was  any  injury  so 
great  that  he  could  not  forgive.  It  seems  somewhat  surprising 
that  this  evident  miracle  did  not  make  an  impression  upon  the 
chief  priests,  especially  as  our  Lord  put  them  in  mind,  at  the 
same  time,  of  his  other  miracles  ;  for  having  first  said,  "  Sutler 
ye  thus  far.  And  he  touched  his  ear  and  healed  him :"  he 
added,  "  Be  ye  come  out  as  against  a  thief,  with  swords  and 
staves  ?  When  I  was  daily  with  you  in  the  temple,  ye  stretch- 
ed forth  no  hands  against  me :  but  this  is  your  hour,  and  the 
txnver  of  darkness."  Luke,  xxii.  51,  &c.  The  priests  had 
kept  at  a  distance,  for  some  time,  but  drew  near,  when  they 
understood  that  Jesus  was  in  their  power ;  for  they  were  proof 
against  all  conviction,  being  obstinately  bent  on  putting  him 
to  death.  And  the  disciples,  when  they  saw  their  Master  in  the 
hands  of  his  enemies,  forsook  him,  and  fled,  according  to  his 
prediction :  notwithstanding  they  might  have  followed  him  with 
out  danger,  as  the  priests  had  no  design  against  them.  "  Then 
all  the  disciples  forsook  him,  and  fled.  Then  the  band  and  the 
captain  and  officers  took  Jesus  and  bound  him."  But  it  was 
not  the  cord  which  held  him  ;  his  immense  charity  was  by  far 
the  stronger  bond.  He  could  have  broken  those  weak  ties  and 


LIFE    OF    JESUS    CHRIST. 

exerted  his  divinity  in  a  more  wonderful  manner ;  he  could  have 
stricken  them  all  dead,  with  as  much  ease  as  he  had  before 
thrown  them  on  the  ground  ;  but  he  patiently  submitted  to  this, 
as  to  every  other  indignity  which  they  chose  to  offer  him  ;  so 
meek  was  he  under  the  greatest  injuries.  Having  thus  secured 
him,  they  led  him  away.  "  And  there  followed  him  a  certain 
young  man,  having  a  linen  cloth  cast  about  his  naked  body ;  and 
the  young  man  laid  hold  of  him  ;  and  he  left  the  linen  cloth,  and 
fled  from  them  naked."  This,  perhaps,  was  the  proprietor  of  the 
garden,  who  being  awakened  with  the  noise,  came  out  with  the 
linen  cloth  in  which  he  had  been  lying,  cast  round  his  naked 
body  ;  and  having  a  respect  for  Jesus,  followed  him,  forgetting 
the  dress  he  was  in. 

They  first  led  him  to  Annas,  father-hvlaw  of  Caiaphas,  who 
was  high  priest  that  year.  Annas  having  himself  discharged 
the  office  of  high  priest,  was  consequently  a  person  of  dis- 
tinguished character,  which,  together  with  his  relation  to  the  high 
priest,  made  him  worthy  of  the  respect  they  now  paid  him. 
But  he  refused,  singly,  to  meddle  in  the  affair ;  they  therefore 
carried  Jesus  to  Caiaphas  himself,  at  whose  palace  the  chief 
priests,  elders,  and  scribes,  were  assembled,  having  staid  there 
all  night  to  see  the  issue  of  their  stratagem.  This  Caiaphas  was 
he  that  advised  the  council  to  put  Jesus  to  death,  even  admitting 
he  was  innocent,  for  the  safety  of  the  whole  Jewish  nation.  He 
seems  to  have  enjoyed  the  sacerdotal  dignity  during  the  whole 
course  of  Pilate's  government  in  Judea ;  for  he  was  advanced 
by  Valerius  Gratus,  Pilate's  predecessor,  and  was  divested  of  it 
by  Vitellius,  governor  of  Syria,  after  he  had  deposed  Pilate  from 
his  procuratorship. 


CHAPTER  XXXV. 

Fulfilment  of  our  Lord's  prediction  concerning  Peter. 

THE  apprehending  of  their  dear  Master  could  not  but  strike 
his  disciples  with  horror  and  amazement :  though  he  had  fore- 
warned them  of  that  event,  such  was  their  consternation,  that 
they  fled  different  ways :  some  of  them,  however,  recovering 
out  of  the  panic  that  had  seized  them,  followed  the  band  at  a 
distance  to  see  what  the  issue  would  be.  Of  this  number  was 
Peter,  and  another  disciple,  whom  John  has  mentioned,  without 
giving  his  name,  and  who  therefore  is  supposed  to  have  been 
John  himself.  This  disciple  being  acquainted  at  the 


396  LTFE  OF  JESUS  CHRIST. 

priest's,  got  admittance  for  himself  first,  and  soon  after  for 
Peter,  who  had  come  with  him.  "  And  Simon  Peter  followed 
Jesus,  and  so  did  another  disciple.  That  disciple  was  known 
unto  the  high  priest,  and  went  in  with  Jesus  into  the  palace  of 
the  high  priest.  But  Peter  stood  at  the  door  without.  Then 
went  out  that  other  disciple  which  was  known  unto  the  high 
priest,  and  spake  unto  her  that  kept  the  door,  and  brought  in 
Peter.  And  when  they  had  kindled  a  fire  in  the  midst  of  the 
hall,  and  were  sat  down  together,  Peter  sat  down  among  them." 
The  maid  servant,  who  kept  the  door,  concluding  Peter  to  be 
a  disciple  also,  following  after  him  to  the  fire,  and  looking 
earnestly  at  him,  charged  him  with  the  supposed  crime.  "  Then 
saith  the  damsel  that  kept  the  door,  unto  Peter,  Art  not  thou 
also  one  of  this  man's  disciples  ?"  This  blunt  attack  threw 
Peter  into  such  confusion,  that  he  flatly  denied  his  having 
any  connexion  with  Jesus,  replying,  "  I  am  not ;"  and  adding, 
"  I  know  not,  neither  understand  I  what  thou  sayest."  As  if 
he  said,  I  do  not  understand  any  reason  for  your  asking  me  such 
a  question 

Titus  the  very  apostle  who  had  before  acknowledged  his 
Master  to  be  the  Messiah,  the  Son  of  the  living  God,  and 
had  so  confidently  boasted  of  his  fortitude,  and  firm  attachment 
to  him  in  the  greatest  dangers,  proved  himself  an  arrant  deserter 
of  his  cause  upon  trial.  His  shameful  fears  were  altogether 
inexcusable,  as  the  enemy  who  attacked  him  was  one  of  the 
weaker  sex,  and  the  terror  of  the  charge  was  in  a  great  mea- 
sure taken  off,  by  the  insinuation  made  in  it  that  John  was  like- 
wise known  to  be  Christ's  disciple  :  for  as  he  was  known  at  the 
high  priest's,  he  was  consequently  known  in  that  character. 
"  Art  thou  not  also  one  of  this  man's  disciples  ?"•  Art  thou  not 
one  of  them,  as  well  as  he  who  is  sitting  with  you  ?  Nothing 
can  account  for  this  conduct  of  Peter,  but  the  confusion  and 
panic  which  had  seized  him  on  this  occasion.  As  his  inward 
perturbation  must  have  appeared  in  his  countenance  and  ges- 
ture, he  did  not  choose  to  stay  long  with  the  servants  at  the 
fire.  He  went  out,  therefore,  into  the  porch,  where  he  was  a 
little  concealed.  "  And  he  went  into  the  porch :  after  he  had 
been  some  time  there,  another  maid  saw  him,  and  began  to  say 
to  them  that  stood  by,  This  is  one  of  them ;  and  he  again  de- 
nied it,  with  an  oath,  I  know  not  the  man ;"  adding  perjury  to 
falsehood. 

After  Peter  had  been  thus  attacked  without  doors,  he  thought 
proper  to  return  and  mix  with  the  crowd  at  the  fire.  "  And 
Simon  Peter  stood  and  warmed  himself."  From  this  circum- 
stance, it  is  clear,  that  the  ensuing  was  the  third  denial ;  and 
that  Peter  left  the  porch  where  the  second  denial  nappened, 
and  was  come  again  into  the  hall.  "  Here  one  of  the  servants 


LIFE    OF   JESUS    CHRIST.  397 

of  the  high  priest,  (being  his  kinsman  whose  ear  Peter  cm 
off,)  saith,  Did  not  I  see  thee  in  the  garden  with  him  ?  Pe- 
ter then  denied  again,  and  immediately  the  cock  crew."  The 
words  of  Malchus'  kinsman,  bringing  to  Peter's  remembrance 
what  he  had  done  to  that  man,  threw  him  into  such  a  panic, 
that  when  those  that  stood  by  repeated  the  charge,  he  impru- 
dently denied  it :  he  even  "  began  to  curse  and  to  swear,  say- 
ing, 1  know  not  this  man  of  whom  ye  speak."  For  when  they 
heard  Peter  deny  the  charge,  they  supported  it  by  an  argu- 
ment drawn  from  the  accent  writh  which  he  pronounced  his 
answer.  "  Surely  thou  art  one  of  them  :  for  thou  art  a  Galile- 
an, and  thy  speech  agreeth  thereto :"  so  that  being  pressed  on 
all  sides,  to  give  his  lie  the  better  color,  he  profaned  the  name 
of  God,  by  imprecating  the  bitterest  curses  on  himself,  if  he 
was  telling  a  falsehood.  Perhaps  he  hoped  by  these  acts'  of  im- 
piety, to  convince  them  effectually,  that  he  was  not  the  disciple 
of  the  holy  Jesus. 

Thus  the  apostle  denied  his  Master  three  distinct  times,  with 
oaths  and  asseverations,  totally  forgetting  the  vehement  protes- 
tations he  had  made,  a  few  hours  before,  that  he  would  never 
deny  him.  He  was,  probably,  permitted  to  fall  in  this  man- 
ner, to  teach  us  two  lessons;  first,  that  the  strongest  resolutions 
formed  in  our  own  strength,  cannot  withstand  the  torrent  ol 
temptation;  secondly,  that  the  true  disciples  of  Christ,  though 
they  fall, 'should  be  brought  to  a  conviction  of  their  sin ;  for  he  no 
sooner  denied  his  Master  the  third  time,  than  the  cock  crew, 
and  first  awakened  in  him  the  conviction  of  his  sin.  "  And  the 
Lord  turned  and  looked  upon  Peter ;  and  Peter  remembered 
the  words  of  the  Lord,  how  he  had  said  unto  him,  Before  the 
cock  crow,  thou  shall  deny  me  thrice.  And  Peter  went  out 
and  wept  bitterly."  St.  Luke  is  the  Evangelist  who  particular- 
ly mentions  this  beautiful  circumstance  of  Christ's  turning  and 
looking  on  Peter.  The  members  of  the  council  who  sat  on 
Jesus,  were  placed  at  the  upper  end  of  the  hall ;  in  the  other 
were  the  servants,  with  Peter,  at  the  fire :  so  that  Jecus,  being 
probably  placed  on  some  eminence,  that  his  judges,  who  were 
nu-merous,  might  see  and  hear  him,  could  easily  look  over 
towards  Peter,  and  observe  him  denying  him,  and  in  passionate 
terms,  loud  enough  to  be  heard,  perhaps,  over  all  the  place. 

The  look  pierced  him,  and  with  the  crowing  of  the  cock 
brought  his  Master's  prediction  fresh  into  his  mind.  He  was 
stung  with  deep  remorse,  and  being  unable  to  contain  himself, 
he  covered  his  face  with  his  garment,  to  conceal  the  confusion 
he  was  in,  arid  going  out  into  the  porch,  wept  very  bitterly. 
All  this  passed  while  the  priests  examined  Jesus,  with  many 
taunts  and  revilings  ;  and  while  the  most  zealous  of  Christ's 
disciples  was  denying  him  with  oaths  and  imprecations,  the  peo- 


398  LIFE    OF    JESUS    CHRIST. 

p!e  insulted  him  in  the  most  inhuman  manner.     Thus  a  compli 
cation  of  injuries,  insults,  and  indignities,  was  at  one  time  heap- 
ed upon  the  blessed  Redeemer,  the  meek  and  mild  Jesus,  in  order 
to  fulfil  the  prophecies  concerning  him,  and  teach  his  followers  a 
lesson  of  humility. 


CHAPTER  XXXVI. 

Tiie  Saviour  of  the  world  is  arraigned  at  the  bar  of  the  Sanhe- 
drim, and  tried  by  the  Jewish  Council. 

WHEN  the  band  of  soldiers  arrived  at  the  high  priest's  with 
Jesus,  they  found  there  all  the  chief  priests,  the  scribes,  and 
the  elders  assembled.  "And  as  soon  as  it  was  day,  the  elders 
of  the  people,  and  the  chief  priests,  and  the  scribes,  came  to- 
gether, and  led  him  into  their  council.  And  the  high  priest 
asked  Jesus  of  his  disciples,  and  his  doctrine."  He  inquired  of 
him  what  his  disciples  were  ;  for  what  end  he  had  gathered 
them ;  whether  it  was  to  make  himself  a  king,  and  what  the 
doctrine  was  which  he  taught  them  ?  In  these  questions  there 
was  a  great  deal  of  art ;  for  as  the  crime  laid  to  our  Saviour's 
charge  was,  that  he  had  set  up  for  the  Messiah,  and  deluded  the 
people,  they  expected  he  would  claim  that  dignity  in  their 
presence,  and  so  would,  on  his  own  confession,  have  condemn- 
ed him,  without  any  farther  process.  This  was  unfair,  as  it 
was  artful  and  ensnaring.  To  oblige  a  prisoner  on  his  trial  to 
confess  what  might  take  away  his  life  was  a  very  unequitable 
method  of  proceeding  ;  and  Jesus  expressed  his  opinion  thereof 
with  very  good  reason,  and  complained  of  it,  bidding  them 
prove  what  they  had  laid  to  his  charge  by  witnesses.  "  Jesus 
answered  him,  I  spake  openly  to  the  world,  I  ever  taught  in  the 
synagogue,  and  in  the  temple,  whither  the  Jews  always  resort, 
and  in  secret  have  I  said  nothing.  Why  askest  thou  me  1  ask 
them  which  heard  me  what  I  have  said  unto  them  ;  behold  they 
know  what  I  said."  It  was  greatly  to  the  honor  of  our  blessed 
Redeemer,  that  all  his  actions  were  done  in  public,  under  the 
eye  even  of  his  enemies :  because,  had  he  been  carrying  on  any 
imposture,  the  lovers  of  goodness  and  truth  had  thus  abundant 
opportunities  of  detecting  him  ;  with  propriety,  he  therefore,  in 
his  defence,  appealed  to  that  part  of  his  character,  but  his  an- 
swer \v:is  construed  disrespectful ;  "  for  when  he  had  thus  spo- 
ken, one  of  the  officers  which  stood  by,  struck  Jesus  with  the 
palm  of  his  hand,  saying,  Answerest  thou  the  high  priest  so  '?* 


LIFE    OF   JESUS    CHRIST.  399 

To  which  he  meekly  replied,  with  the  greatest  serenity,  '•  If  I  have 
spoken  evil,  bear  witness  of  the  evil :  but  if  well,  why  smitest  thou 
me  ?"  Show  me,  prove  before  this  court,  wherein  my  crime  con- 
sists, or  record  it  on  the  evidence  on  the  face  of  my  trial ;  which 
if  you  cannot,  how  can  you  answer  this  inhuman  treatment  to  a 
defenceless  prisoner,  standing  on  his  trial  before  the  world,  and 
in  open  court  ? 

Thus  Jesus  became  the  example  of  his  own  precept,  "  Who- 
soever shall  smite  thee  on  thy  right  cheek,  turn  to  hirn  the  other 
also,"  Matt.  v.  39  ;  bearing  the  greatest  injuries  with  a  patience 
that  could  not  be  provoked. 

When  the  council  found  that  Jesus  declined  answering  the 
questions,  whereby  they  expected  to  have  drawn  from  him  an 
acknowledgment  of  his  being  the  Messiah,  they  proceeded  to 
examine  many  witnesses  to  prove  his  having  assumed  that  char- 
acter :  as  they  considered  such  a  pretension  as  blasphemy  in 
his  mouth,  who  being  only  a  man,  according  to  their  opinion, 
could  not,  without  the  highest  affront  to  the  divine  majesty, 
pretend  to  the  title  of  the  Son  of  God,  as  it  belonged  only  to  the 
Messiah. 

But  in  this  examination  they  acted  like  interested  and  enraged 
persecutors,  rather  than  impartial  judges,  forming  their  questions 
in  the  most  artful  manner,  in  order,  if  possible,  to  draw  expres- 
sions from  him,  which  they  might  pervert  into  suspicions  of  guilt, 
as  some  foundation  for  condemning  Jesus,  who  had  so  long  and 
faithfully  labored  for  their  salvation. 

Their  witnesses,  however,  disappointed  them,  some  of  them 
disagreeing  in  their  story,  and  others  mentioning  things  of  no 
manner  of  importance.  At  last,  two  persons  agreed  in  their 
depositions,  namely,  in  hearing  him  say,  that  he  wras  able  to 
destroy  the  temple  of  God,  and  to  raise  it  in  three  days.  But 
this  testimony  was  absolutely  false ;  for  our  great  Redeemer 
never  said  he  could  destroy  and  build  the  temple  of  Jerusalem 
in  three  days,  as  they  affirmed.  It  is  true,  that  after  banishing 
the  traders  from  the  temple,  when  the  Jews  desired  to  know  bj 
what  authority  he  undertook  to  make  such  a  reformation,  he  re- 
ferred them  to  the  miracle  of  his  resurrection :  bidding  them 
"  destroy  this  temple  (pointing  probably  to  his  body)  and  in 
three  days  he  would  raise  it  up."  The  witnesses,  therefore, 
either  through  malice  or  ignorance,  perverted  his  answer  into 
an  affirmation,  that  he  was  able  to  destroy  and  build  the  magni- 
ficent temple  of  Jerusalem  in  three  days  ;  and  the  judgrs  consider- 
ed this  assertion  as  blasphemy,  because  it  could  only  be  done  by 
the  divine  power. 

Our  Saviour  made  no  reply  to  the  evidences  that  were  pro- 
duced against  him,  which  greatly  provoked  the  high  priest 
who,  supposing  that  he  intended  by  his  silence  to  put  an  alfront 


400  LIFE  OF  JESUS  CHRIST. 

on  the  coithcil,  rose  from  his  seat,  and  with  great  perturbation, 
demanded  the  reason  for  so  remarkable  a  conduct.  "  Answerest 
thou  nothing  ?"  said  he,  "  what  is  it  which  these  witness  against 
thee  ?"  And  some  of  the  council  added,  "  Art  thou  the  Christ  ?" 
To  which  our  blessed  Saviour  answered,  If  I  should  tell  you 
plainly,  you  would  not  believe  me :  and  if  I  should  demonstrate 
it  to  you* by  the  most  evident  and  undeniable  arguments,  ye  would 
neither  be  convinced,  nor  let  me  go. 

The  high  priest,  finding  all  his  attempts  to  trepan  our  Saviour, 
in  vain,  said  to  him,  I  adjure  you  solemnly,  by  the  dreadful  and 
tremendous  name  of  God,  in  whose  presence  you  stand,  that  you 
tell  me  plainlv  and  truly,  whether  thou  art  the  Messiah,  the  Son 
of  God. 

The  consequence  attending  a  confession  of  the  truth  did  not 
intimidate  the  blessed  Jesus ;  for,  being  adjured  by  the  chief 
magistrate,  he  immediately  acknowledged  the  charge,  adding, 
Ye  shall  shortly  see  a  convincing  evidence  of  this  truth,  in  that 
wonderful  and  unparalleled  destruction  which  I  will  send  upon 
the  Jewish  nation  ;  in  the  quick  and  powerful  progress  which 
the  Gospel  shall  make  upon  the  earth  ;  and  finally,  in  my  glo- 
rious appearance  in  the  clouds  of  heaven,  at  the  last  day,  the 
sign  you  have  so  often  demanded,  in  confirmation  of  my  mis- 
sion. 

Upon  our  blessed  Saviour's  making  this  answer,  a  number  of 
them  cried  out  at  once,  "  Art  thou  the  Son  of  God  ?"  To  which 
our  great  Redeemer  replied,  "  Ye  say  that  I  am :"  a  manner  of 
speaking  among  the  Jews,  which  expressed  a  plain  and  strong 
affirmation  of  the  thing  expressed. 

When  the  high  priest  heard  this  second  assertion,  he  rent  his 
clothes  with  great  indignation,  and  said  unto  the  council,  Why 
need  we  trouble  ourselves  to  seek  for  any  more  witnesses  ?  Ye 
yourselves,  nay,  this  whole  assembly,  are  witnesses,  that  he  hath 
spoken  manifest  and  notorious  blasphemy  :  What  think  ye  ?  To 
which  they  all  replied,  that  for  assuming  to  himself  the  character 
of  the  Messiah,  he  deserved  to  be  put  to  death. 

Then  began  the  servants  and  the  common  people  to  fall  upon 
him  as  a  man  already  condemned :  spitting  upon  him,  buffeting 
him,  and  offering  him  all  manner  of  rudeness  and  indignities. — 
They  blindfolded  him,  and  some  of  the  council  in  order  to 
ridicule  him  for  having  pretended  to  be  the  great  prophet,  bid 
him  exercise  his  prophetical  gift,  in  declaiing  who  had  smote 
him. 

Such  was  the  treatment  of  the  Son  of  God,  the  Saviour  of  sin- 
ners, which,  though  derogatory  to  his  character,  he  bore  with  pa- 
tience and  resignation,  leaving  his  people  an  example  to  follow  his 
steps,  and  submit  to  the  will  of  God  in  all  things,  nor  murmur  al 
any  of  the  dispensations  of  his  providence. 


LIFE    OF   JESUS    CHRIST. 


Our  blessed  Saviour  is  carried  before  the  Roman  Governor. — 
The  traitor  Judas  becomes  his  own  executioner. — Pilate  pub- 
licly acquits  Jesus,  and  refers  his  case  to  the  decision  oj 
Herod. 

THE  blessed  Jesus  being  thus  condemned,  by  the  unanimous 
voice  of  the  grand  assembly,  it  was  resolved  to  carry  him 
before  the  governor,  that  he  likewise  might  pass  sentence  upon 
him.  The  Roman  governor  of  Judea  generally  resided  at 
Caesarea ;  but  at  the  great  feasts  they  came  up  to  Jerusalem, 
to  prevent  or  suppress  tumults,  and  to  administer  justice ;  it 
being  a  custom  for  the  Roman  governors  of  provinces  to  visit 
the  principal  towns  under  their  jurisdiction,  on  this  latter  ac- 
count. Pilate  being  accordingly  come  to  Jerusalem,  some 
time  before  the  feast,  had  been  informed  of  the  great  ferment 
among  the  rulers,  and  the  true  character  of  the  person  on  whose 
account  it  was  raised ;  for  he  entertained  a  just  notion  of  it : 
"  He  knew  that  for  envy  they  had  delivered  him."  He  knew 
the  cause  of  their  envy,  was  impressed  with  a  favorable  opinion 
of  Jesus,  and  wished,  if  possible,  to  deliver  him  from  his  vile 
persecutors. 

Early  in  the  morning,  the  Jewish  council  brought  Jesus  to 
the  hall  of  judgment,  or  governor's  palace.  They  themselves, 
however,  went  not  into  the  hall,  but  stood  without,  lest  they 
should  be  defiled,  and  rendered  incapable  of  eating  the  "pass- 
over. 

Now  Judas  Iscariot,  who  had  delivered  his  Master  into  the 
hands  of  the  council,  finding  his  project  turned  out  very  differ- 
ent from  what  he  expected,  was  filled  with  the  deepest  remorse 
for  what  he  had  done.  He  saw  all  his  golden  dreams  of  tem- 
poral honors  and  advantages,  sunk  at  once  to  nothing ;  he  saw 
his  kind,  his  indulgent  Master,  condemned  and  forsaken  by  all 
his  followers ;  he  saw  all  this,  and  determined  to  make  all  the 
satisfaction  in  his  power  for  the  crime  he  had  committed. 

Accordingly,  he  came  and  confessed  openly  his  sin,  before  the 
high  priests  and  elders,  offered  them  the  money  they  had  given 
him  to  commit  it,  and  earnestly  wished  he  could  recall  the  fatal 
transaction  of  the  preceding  night. 

It  shows  he  thought  this  was  the  most  public  testimony  he 
could  possibly  give  of  his  Master's  innocence,  and  his  own  re- 
pentance.    I  have,  said  he,  committed  a  most  horrid  crime  in  be- 
traying an  innocent  man  to  death. 
26 


402  LIFE    OJ?    JESUS    CHRIST. 

Out  this  moving  speech  of  Judas  had  no  effect  on  the  callous 
hearts  of  the  Jewish  rulers.  They  affirmed,  that,  however  he 
might  think  the  prisoner  innocent,  and  for  that  reason  had  sin- 
ned in  bringing  the  sentence  of  death  upon  his  head,  they  were 
not  to  blame :  because  they  knew  him  a  blasphemer  who  de- 
served to  die.  "  What  is  that  to  us  ?"  said  they,  "  lee  thou  to 
that."  Nay,  they  even  refused  to  take  back  the  money  they  had 
given  him  as  a  reward  for  performing  the  base  act  of  betraying 
his  Master. 

The  deepest  remorse  now  seized  upon  the  wretched  Judas, 
and  his  soul  was  agitated  by  the  horrors  of  despair.  The  in- 
nocence and  benevolence  of  his  Master,  the  many  favors  he 
himself  had  received  from  him,  and  the  many  kind  offices  he 
had  done  for  the  sons  and  daughters  of  affliction,  crowded  at 
once  into  his  mind,  and  rendered  his  torments  intolerable. 
Racked  with  those  agonizing  passions,  and  unable  to  support 
the  misery,  he  threw  down  the  wages  of  his  iniquity  in  the 
temple;  and  confessing  at  the  same  time  his  own  sin,  and  the 
innocence  of  his  Master,  went  away  in  despair,  and  hanged  him- 
self. 

Thus  perished  Judas  Iscariot  the  traitor,  a  miserable  example 
of  the  fatal  influence  of  covetousness,  and  a  standing  monument 
of  divine  vengeance  to  deter  future  generations  from  acting  in 
opposition  to  the  dictates  of  conscience,  through  a  love  of  the 
things  of  this  world :  for  which  this  wretched  mortal  betrayed 
his  Master,  his  friend,  his  Saviour ;  and  accumulated  such  a  load 
of  guilt  on  himself,  as  sunk  his  soul  into  the  lowest  pit  of  per- 
dition. 

The  pieces  of  silver  cast  down  by  Judas,  were  gathered  up, 
and  delivered  to  the  priests,  who  thinking  it  unlawful  to  put  them 
into  the  treasury,  because  they  were  the  wages  of  a  traitor, 
agreed  to  lay  them  out  in  purchasing  the  potter's  field,  and  to 
make  it  a  common  burial  place  for  strangers. 

This  the  Evangelist  tells  us  was  done,  that  a  particular  pro- 
phecy, relating  to  the  Messiah  might  be  fulfilled :  "  And  they 
took  the  thirty  pieces  of  silver,  the  price  of  him  that  was  val- 
ued, whom  they  of  the  children  of  Israel  did  value  ;  and  gave 
them  for  the  potter's  field,  as  the  Lord  appointed  me."  This 
prophecy  is  found  in  Zechariah ;  but,  by  a  mistake  of  some 
copyist,  the  word  Jeremiah  is  inserted  in  the  Greek  manuscripts 
of  St.  Matthew's  Gospel,  unless  we  suppose  with  the  learned 
Grotius,  that  this  remarkable  prophecy  was  first  made  by  Jer- 
emiah, and  afterwards  repeated  by  the  immediate  direction  of  the 
Spirit  by  Zechariah  ;  and  that,  therefore,  the  Evangelist  has  only 
ascribed  the  prophecy  to  its  original  author.  But,  however  this 
may  be,  the  prophecy  is  remarkable,  and  was  remarkably  fulfil- 
led. And  the  Evangelist,  by  thus  appealing  to  a  public  transac- 


LIFE    OF   JESUS    CHRIST.  40'J 

tion,  puts  the  truth  of  tl  Js  part  of  the  history  beyond  all  manner 
of  exception. 

We  have  already  observed,  that  the  chief  priests  and  elders 
refused  to  go  themselves  into  the  judgment-hall,  lest  they  should 
contract  some  pollutions  in  the  house  of  an  heathen,  which 
would  have  rendered  them  unfit  for  eating  the  passover.  The 
same  reason  also  hindered  them  from  entering  the  governor's 
palace,  on  other  festivals,  when  that  magistrate  attended  in 
order  to  administer  justice  :  a  kind  of  structure  was,  therefore, 
erected,  adjoining  to  the  palace,  which  served  instead  of  a  tri- 
bunal or  judgment  seat.  This  structure,  called  in  the  Hebrew 
"  Gabbatha,"  was  finely  paved  with  small  pieces  of  marble  of  dif- 
ferent colors,  being  always  exposed  to  the  weather.  One  side  of 
this  structure  joined  to  the  palace,  and  a  door  was  made  in  the 
wall,  through  which  the  governor  passed  to  this  tribunal.  By 
this  contrivance,  the  people  might  stand  round  the  tribunal  in 
the  open  air,  hear  and  see  the  governor  when  he  spake  to  them 
from  the  pavement,  and  observe  the  whole  administration  of  jus- 
tice, without  danger  of  being  defiled,  either  by  him  or  any  of  his 
retinue. 

Before  this  tribunal  the  great  Redeemer  of  mankind  was 
brought,  and  the  priests  and  elders  having  taken  their  places 
round  the  pavement,  the  governor  ascended  the  judgment  seat, 
and  asked  them  what  accusation  they  brought  against  the  pris- 
oner? Though  nothing  could  be  more  natural  than  for  the 
governor  to  ask  this  question,  yet  the  Jews  thought  themselves 
highly  affronted  by  it,  and  haughtily  answered,  If  he  had  not 
been  a  very  great  and  extraordinary  malefactor,  we  should  not 
have  given  you  this  trouble  at  all,  much  less  at  so  unseasonable 
an  hour. 

Pilate  then  examined  Jesus  ;  and  finding  he  had  not  been  guilty 
either  of  rebellion  or  sedition,  but  that  he  was  accused  of  particu- 
lars relating  to  the  religion  and  custom  of  the  Jews,  grew  angry, 
and  said,  What  are  these  things  to  me?  Take  him  your- 
selves, and  judge  him  according  to  your  own  law.  Plainly  in- 
sinuating, that,  in  his  opinion,  the  crime  they  laid  to  the  prisoner's 
charge  was  not  of  a  capital  nature  :  and  that  such  punishments 
as  they  were  permitted  by  Caesar  to  inflict  were  adequate  to  any 
misdemeanor  that  Jesus  was  charged  with.  But  this  proposal  of 
the  Roman  governor  was  absolutely  refused  by  the  Jewish  priests 
and  elders,  because  it  condemned  the  whcle  proceeding ;  and 
therefore  they  answered,  We  have  no  power  to  put  any  one  to 
death,  as  this  man  certainly  deserves,  who  has  attempted  not  only 
to  make  innovations  in  our  religion,  but  also  set  up  himself  for  a 
king. 

The  eagerness  of  the  Jews  to  get  Jesus  condemned  by  the 
Roman  governor,  who  often  sentenced  malefactors  to  be  cru- 


404  LIFE    OF   JESUS   CHRIST. 

cified,  tended  to  fulfil  the  saying  of  our  great  Redeemer,  who, 
during  the  course  of  his  ministry,  had  often  mentioned  what 
kind  of  death  he  was,  by  the  counsel  of  Omnipotence,  appointed 
to  die. 

Pilate  finding  it  impossible  to  prevent  a  tumult,  unless  he 
proceeded  to  try  Jesus,  ascended  again  the  judgment  seat,  and 
commanded  his  accusers  to  produce  their  accusations  against 
him.  Accordingly,  they  accused  him  of  seditious  practices, 
affirming  that  he  used  every  method  in  his  power  to  dissuade 
the  people  from  paying  taxes  to  Caesar,  pretending  that  he  him- 
self was  the  Messiah,  the  great  king  of  the  Jews,  so  long  ex- 
pected. But  they  brought  no  proofs  of  these  assertions.  They 
only  insinuated,  that  they  had  already  convicted  him  of  this 
assertion  ;  which  was  absolutely  false.  Pilate,  however,  asked 
him,  Is  it  true  what  these  men  lay  to  your  charge,  that  you 
have  indeed  attempted  to  set  up  yourself  as  a  king  of  the  Jews  ? 
To  which  Jesus  replied,  Have  your  ever,  during  your  stay  in 
this  province,  heard  any  thing  of  me  that  gave  you  reason  to  sus- 
pect me  guilty  of  secret  practices  and  seditious  designs  against 
the  government  ?  Or  do  you  found  your  question  only  on  the 
present  clamor  and  tumult  that  is  raised  against  me  ?  If  this  be 
the  case,  be  very  careful  lest  you  be  imposed  on  merely  by  the 
ambiguity  of  a  word  :  for  to  be  "  King  of  the  Jews,"  is  not  to 
fcrect  a  temporal  throne,  in  opposiiton  to  that  of  Caesar,  but  a 
thing  of  a  very  different  nature  ;  the  kingdom  of  the  Messiah  is 
tn  the  heavenly  Canaan. 

To  which  Pilate  replied,  Am  I  a  Jew  ?  Can  I  tell  what  your 
expectations  are,  and  in  what  sense  you  understand  these  words  ? 
The  rulers  and  chiefs  of  your  own  people,  who  are  the  most  pro- 
per judges  of  these  particulars,  have  brought  you  before  me  as  a 
riotous  and  seditious  person  ;  if  this  be  not  the  truth,  let  me  know 
what  is,  and  the  crime  thou  hast  been  guilty  of. 

Jesus  answered,  I  have  a  kingdom,  and  this  kingdom  I  have 
professed  to  establish.  But  then  it  is  not  of  this  world,  nor  have 
my  endeavors  to  establish  it  any  tendency  to  cause  disturbances 
in  the  government.  For,  had  that  been  the  case,  my  servants 
would  have  fought  for  me,  and  not  suffered  me  to  have  fallen  into 
the  hands  of  the  Jews.  But  I  tell  you  plainly,  my  kingdom 
is  wholly  spiritual.  I  reign  in  the  hearts  of  my  people,  and 
subdue  their  wills  and  affections  into  a  conformity  to  the  will  of 
God. 

You  acknowledge  then,  in  general,  answered  Pilate,  that  you 
nave  pretended  to  be  a  king  ?  To  which  the  blessed  Jesus  re- 
plied, In  the  sense  I  have  told  you,  I  have  declared,  and  do 
now  declare  myself  to  be  a  king.  For  this  very  end  I  was 
born,  and  for  this  purpose  I  came  into  the  world,  that  I  should 
bear  witness  to  the  truth ;  and  whosever  sincerely  loves,  and 


LIFE    OF   JESUS    CHRIST.  40ft 

is  always  ready  to  embrace  the  truth,  will  have  my  testimony, 
and  be  convinced  by  it. 

Pilate  answered,  "  What  is  truth  ?"  And  immediately  went 
out  to  the  Jews,  and  said  unto  them,  I  have  again  examined  this 
man,  but  cannot  find  him  guilty  of  any  fault,  which,  according  to 
the  Roman  law,  is  worthy  of  death. 

This  generous  declaration  made  by  the  governor,  of  the 
innocence  of  our  blessed  Saviour,  had  no  effect  on  the  su- 
perstitious and  bigoted  Jews.  They  even  persisted  in  their 
accusations  with  more  vehemence  than  before,  affirming  that  he 
had  attempted  to  raise  a  sedition  in  Galilee :  "  He  stirreth 
up,"  said  they,  "  the  people,  beginning  from  Galilee  to  this 
place." 

Jesus,  however,  made  no  answer  at  all  to  this  heavy  charge. 
Nay,  he  continued  silent,  notwithstanding  the  governor  himself 
expressly  required  him  to  speak  in  his  own  defence.  A  conduct 
so  extraordinary,  in  such  circumstances,  astonished  Pilate  ex- 
ceedingly ;  for  he  had  great  reason  to  be  persuaded  of  the  in- 
nocence of  our  dear  Redeemer.  The  truth  is,  he  was  altogether 
ignorant  of  the  divine  counsel,  by  which  the  whole  affair  was 
directed. 

There  were  many  reasons  which  induced  the  blessed  Jesus 
not  to  make  a  public  defence.  He  came  into  the  world  purely 
to  redeem  lost  and  undone  mankind,  by  offering  up  himself  a 
sacrifice  to  appease  the  wrath  of  his  Almighty  Father ;  but  had 
he  pleaded  with  his  usual  force,  the  people  had,  in  all  probabil 
ity,  been  induced  to  ask  his  release,  and  consequently  his  death 
had  been  prevented.  Besides,  the  gross  falsehood  of  the  accusa- 
tion, known  to  all  the  inhabitants  of  Galilee,  rendered  any  reply 
absolutely  needless. 

In  the  mean  time  the  chief  priests  continued  to  accuse  him  with 
great  noise  and  tumult.  And  the  meek  and  humble  Jesus  still 
continuing  mute,  Pilate  spake  again  to  him,  saying,  Wilt  thou 
continue  to  make  no  defence  ?  Dost  thou  not  hear  how  vehement- 
ly these  men  accuse  thee  ? 

But  Pilate  recollecting  what  the  chief  priests  had  said  with 
regard  to  a  sedition  in  Galilee,  asked  if  Jesus  came  out  of  that 
country  ?  and  on  being  informed  he  did,  he  immediately  or- 
dered him  to  be  carried  to  Herod,  who  was  also  then  at  Je- 
rusalem. 

The  governor  supposed  that  Herod,  in  whose  dominions  the 
sedition  was  said  to  have  been  raised,  must  be  a  better  judge 
of  the  affair  than  himself.  Besides,  his  being  a  Jew  rendered 
him  more  versed  in  the  religion  of  his  own  country,  and  gave 
him  greater  influence  over  the  chief  priests  and  elders  ;  he  there- 
fore considered  him  as  the  most  proper  person  to  prevail  on 
the  Jewish  council  to  desist  from  their  cruel  prosecution.  But 


406  LIFE    OF   JESUS    CHRIST. 

if,  contrary  to  all  human  probability,  he  should  at  their  so- 
licitation, condemn  Jesus,  Pilate  hoped  to  escape  the  guilt 
and  infamy  of  putting  an  innocent  person  to  death.  He  might 
also  propose  by  this  action  to  regain  Herod's  friendship,  which 
he  had  formerly  lost,  by  encroaching,  in  all  probability,  on  his 
privileges. 

But  however  that  be,  or  whatever  motive  induced  Pilate  to 
send  our  great  Redeemer  to  Herod,  the  latter  greatly  rejoiced 
at  this  opportunity  of  seeing  Jesus,  hoping  to  have  the  pleasure 
of  beholding  him  perform  some  great  miracle. 

In  this  he  was,  however,  mistaken  ;  for  as  Herod  had  aposta- 
tized from  the  doctrine  of  John  the  Baptist,  to  which  he  was 
once  a  convert,  and  had  even  put  his  teacher  to  death,  the  bless- 
ed Jesus,  however  liberal  in  his  miracles  to  the  sons  and  daugh- 
ters of  affliction,  would  not  work  them  to  gratify  the  curiosity  of 
a  tyrant,  nor  even  answer  one  of  the  many  questions  he  propo- 
sed to  him. 

Herod,  finding  himself  thus  disappointed,  ordered  our  blessed 
Saviour  to  be  clothed  with  an  old  robe,  resembling  in  color  those 
worn  by  kings,  and  permitted  his  attendants  to  insult  him. 

From  Herod's  dressing  him  in  this  manner  it  evidently  ap- 
pears, that  the  chief  priests  and  elders  had  accused  him  of 
nothing,  but  his  having  assumed  the  character  of  the  Messiah: 
for  the  affront  put  on  him  was  plainly  in  derision  of  that  pro- 
fession. 

The  other  head  of  accusation,  namely,  his  having  attempted 
to  raise  a  sedition  in  Galilee,  on  account  of  tribute  paid  to  Csesar, 
they  did  not  dare  to  mention,  as  Herod  could  not  fail  of  knowing 
it  to  be  a  gross  and  malicious  falsehood.  And  no  crime  worthy 
of  death  being  laid  to  his  charge,  Herod  sent  him  again  to  Pilate. 
It  seems,  that  though  he  was  displeased  with  the  great  Redeemer 
of  mankind  for  refusing  to  work  a  miracle  before  him,  yet  he  did 
not  think  proper  to  comply  with  the  wishes  of  his  enemies. 


LIFE    OF   JESUS    CHRIST.  407 


CHAPTER  XXXVIII. 

The  Roman  Governor,  for  want  of  evidence,  proposes  to  acquit 
and  release  Jesus,  three  several  times,  but  at  length,  at  the 
pressing  instigation  of  the  inveterate  Jews,  he  condemns  and 
delivers  him  up. 

THE  Roman  governor,  in  order  to  acquire  popular  applause, 
used  generally,  at  the  feast  of  the  passover,  to  release  a  prisoner 
nominated  by  the  people.  At  this  feast  there  was  one  in  prison, 
named  Barabbas,  who,  at  the  head  of  a  number  of  rebels,  had 
made  an  insurrection  in  the  city,  and  committed  murder  during 
the  confusion. 

The  multitude,  being  now  again  assembled  before  the  gover- 
nor's palace,  began  to  call  aloud  on  him  to  perform  the  annual 
office  of  mercy,  customary  at  that  festival. 

Pilate,  glad  of  this  opportunity,  told  them,  that  he  was  very 
willing  to  grant  the  favor  they  desired  ;  and  asked  them  whether 
they  would  have  Barabbas  or  Jesus  released  unto  them.  But 
without  waiting  for  an  answer,  he  offered  to  release  Jesus,  know- 
ing that  the  chief  priests  had  delivered  him  through  envy  ;  espe- 
cially as  Herod  had  not  found  him  guilty  of  the  crimes  laid  to 
his  charge. 

While  these  particulars  were  transacting,  Pilate  received  a 
message  from  his  wife,  then  with  him  at  Jerusalem,  and  who 
had  that  morning  been  informed  of  something  in  a  dream  which 
gave  her  great  uneasiness.  The  dream  had  so  great  an  effect 
on  this  Roman  lady,  that  she  could  not  rest  till  she  had  sent  an 
account  of  it  to  her  husband,  who  was  then  sitting  with  the  tri- 
bunal on  the  pavement,  and  begged  him  to  have  no  hand  in  the 
death  of  the  righteous  person  he  was  then  judging. 

The  people  had  not  yet  determined  whether  they  would  have 
Jesus  or  Barabbas  released  unto  them  ;  therefore  when  Pilate  re- 
ceived the  message  from  his  wife,  he  called  the  chief  priests  and 
rulers  together,  and,  in  the  hearing  of  the  multitude,  made  a 
speech  to  them,  in  which  he  gave  them  an  account  of  the  exam- 
ination which  Jesus  had  undergone  both  at  his  own  and  Herod's 
tribunal,  declaring,  that  in  both  courts  it  had  turned  out  honorabry 
to  his  character ;  for  which  reason  he  proposed  to  them,  that  he 
should  be  the  object  of  the  people's  favor. 

Pilate  did  the  priests  the  honor  of  desiring  to  know  their 
inclinations  in  particular,  perhaps  with  a  design  to  soften  their 
stony  hearts,  and,  if  possible,  to  move  them  for  once  to  pity  an 
unhappy  and  innocent  man.  But  he  was  persuaded  that  if  pity 
was  absolutely  banished  from  their  callous  breasts,  his  proposal 


408  LIFE    OF    JESUS    CHRIST. 

would  have  been  acceptable  to  the  people,  who  he  expected 
would  embrace  the  first  opportunity  of  declaring  in  his  favor. 
Yet  in  this  he  was  disappointed.  They  cried  out,  all  at  once, 
M  Away  with  this  man,  and  release  unto  us  Barabbas." 

Apostate  mortals !  a  few  hours  ago  ye  listened  wfth  rapture 
to  his  heavenly  discourses,  beheld  with  transport  the  many  salu- 
tary miracles  wrought  by  this  benevolent  Son  of  the  Most  High, 
and  earnestly  importuned  him  to  take  possession  of  the  throne 
and  sceptre  of  David  !  Now  nothing  will  satiate  your  infernal 
malice,  but  his  precious  blood !  But  remember,  ye  miscreants, 
ye  monsters  in  human  form,  that  this  same  Jesus,  whom  ye  be- 
held with  such  contempt  before  the  tribunal  of  the  Roman  gov- 
ernor ;  this  Jesus,  whose  blood  your  infernal  mouths  so  loudly 
requested,  shall  one  day  come  in  the  clouds  of  heaven  to  take 
vengeance  on  his  enemies  !  and  how  will  ye  be  able  to  bear  the 
sight  of  his  appearance,  when  the  very  heavens  themselves  will 
melt  at  his  presence,  "  the  sun  become  black  as  sackcloth  of 
hair,"  the  moon  be  turned  into  blood,  and  the  stars  fly  from  their 
spheres  ?  How  will  ye  then  repent  of  your  unjust  demand,  and 
call  to  the  mountains  and  rocks  to  fall  on  you,  and  hide  you  from 
the  presence  of  that  immaculate  Lamb  of  God,  the  tremendous 
judge  of  the  whole  earth  ! 

Pilate  himself  was  astonished  at  this  determination  of  the  mul- 
titude, and  repeated  his  question ;  for  he  could  hardly  believe 
what  he  had  himself  heard.  But  on  their  again  declaring  that 
they  desired  Barabbas  might  be  released,  he  asked  them  what 
he  should  do  with  Jesus,  which  is  called  Christ.  As  if  he  had 
said,  you  demand  that  Barabbas  should  be  released,  and  what 
shall  I  do  with  Jesus  ;  you  cannot  surely  desire  me  to  crucify 
him,  whom  so  many  of  you  have  acknowledged  as  your  Messiah? 
"But  they  cried,  saying,  Crucify  him,  crucify  him.  Then  Pilate 
saith  unto  them,  Why,  what  evil  hath  he  done  ?  And  they  cried 
out  the  more  exceedingly,  crucify  him." 

They  were  so  resolutely  determined  to  have  him  destroyed, 
that  notwithstanding  the  governor  urged  them  again  and  again 
to  desire  his  release,  declared  his  innocence,  and  offered  several 
times  to  dismiss  him,  they  would  not  hear  it,  uttering  their  rage, 
sometimes  in  hollow,  distant,  inarticulate  murmurs,  and  some- 
times in  furious  outcries :  to  such  a  pitch  were  their  passions 
raised  by  the  craft  and  artful  insinuations  of  their  priests. 

Pilate,  finding  it  therefore  in  vain  to  struggle  with  their  preju- 
dices, called  for  water,  and  washed  his  hands  before  the  multi- 
tude, crying  out,  at  the  same  time,  that  the  prisoner  had  no  fault, 
and  that  he  himself  was  innocent  of  his  blood. 

By  this  action  and  declaration,  Pilate  seems  to  have  intend- 
ed to  make  an  impression  on  the  Jewish  populace,  by  comply- 
ing with  the  institution  of  Moses,  which  orders,  in  case  of  an 


LIFE  OF  JESUS  CHRIST.  411 

unknown  murder,  the  elders  of  the  nearest  city  to  wash  then 
hands  publicly,  and  say,  "  Our  hands  have  not  shed  this  blood.'1 
And  in  allusion  to  this  law  the  Psalmist  says,  "  I  will  wash 
mine  hands  in  innocence."  Accordingly,  therefore,  to  the  Jew 
ish  rite,  Pilate  made  the  most  solemn  and  public  declaration  of 
the  innocence  of  our  dear  Redeemer,  and  of  his  resolution  of 
having  no  hand  in  his  death. 

But  notwithstanding  the  solemnity  of  this  declaration,  the 
Jews  continued  inflexible,  and  cried  out,  with  one  voice,  "  His 
blood  be  on  us  and  our  children."  Dreadful  imprecation !  It 
shocks  humanity  !  An  imprecation  which  brought  on  them  the 
dreadful  vengeance  of  Omnipotence,  and  is  still  a  heavy  burden 
on  that  perfidious  people ! 

The  governor,  finding  it  impossible  to  alter  their  choice,  re- 
leased unto  them  Barabbas.  And  as  it  was  the  general  practice 
of  the  Romans  to  scourge  those  criminals  they  condemned  to  be 
crucified,  Pilate  ordered  the  blessed  Jesus  to  be  scourged,  before 
he  delivered  him  to  the  soldiers  to  be  put  to  death. 

The  soldiers  having  scourged  Jesus,  and  received  orders  to 
crucify  him,  carried  him  into  the  Pra3torium,  or  common  hall, 
where  they  added  the  shame  of  disgrace  to  the  bitterness  of  his 
punishment ;  for,  sore  as  he  was,  by  reason  of  the  stripes  they 
had  given  him,  they  dressed  him  in  a  purple  robe,  in  derision  of 
his  being  King  of  the  Jews.  Having  dressed  him  in  this  robe 
of  mock-majesty,  they  put  a  reed  in  his  hand,  instead  of  a  sceptre, 
and  after  plaiting  a  wreath  of  thorns,  they  put  it  on  his  head  for 
a  crown  ;  forcing  it  down  in  so  rude  a  manner,  that  his  temples 
were  torn,  and  his  face  besmeared  with  his  most  precious  blood. 
To  the  Son  of  God,  in  this  condition,  the  rude  soldiers  bowed 
the  knee,  pretending  to  do  it  out  of  respect ;  but  at  the  same  time 
gave  him  severe  blows  on  his  head,  which  drove  the  prickles  of 
the  wreath  afresh  into  his  temples,  and  then  spit  on  him,  1o  ex- 
press their  highest  contempt. 

The  governor,  whose  office  obliged  him  to  be  present  at  this 
shocking  scene  of  inhumanity,  was  ready  to  burst  with  grief. 
The  sight  of  an  innocent  and  virtuous  man  treated  with  such 
shocking  barbarity,  raised  in  his  breast  the  most  painful  sensa- 
tions of  pity.  And  though  he  had  given  sentence  that  it  should 
be  as  the  Jews  desired,  and  had  delivered  our  dear  Redeemer  to 
the  soldiers  to  be  crucified,  he  was  in  hopes  that  if  he  showed 
him  to  the  people  in  that  condition,  they  must  relent,  and  petition 
him  to  release  him. 

Filled  with  this  thought,  he  resolved  to  carry  him  out,  and 
exhibit  to  their  view  a  spectacle  capable  of  softening  the  most 
envenomed,  obdurate,  enraged  enemy.  And  in  order  to  render 
the  impression  still  more  poignant,  he  went  out  himself,  and  said 
unto  them,  Though  I  have  sentenced  this  man  to  die,  and  havo 


412  LIFE  OF  JESUS  CHRIST. 

scourged  him  as  one  that  is  to  be  crucified,  yet  I  once  more 
bring  him  before  you,  that  I  may  again  testify  how  fully  I  am 
persuaded  of  his  innocence,  and  that  ye  may  yet  have  an  oppor- 
tunity of  saving  his  life. 

As  soon  as  the  governor  had  finished  his  speech,  Jesus  appear- 
ed on  the  pavement,  his  hair,  his  face,  his  shoulders  all  clotted 
with  blood,  and  the  purple  robe  bedaubed  with  spittle.  And  that 
the  sight  of  Jesus  in  this  distress  might  make  the  greater  impres- 
sion on  the  people,  Pilate,  while  he  was  coming  forward,  cried 
out,  "Behold  the  man  !"  As  if  he  had  said,  Will  nothing  make 
you  relent  ?  Have  ye  lost  all  feelings  of  humanity,  and  bowels 
of  compassion  ?  Can  you  bear  to  see  the  innocent,  a  son  of  Abra- 
ham, thus  injured  ? 

But  all  this  was  to  no  purpose  ;  the  priests,  whose  rage  and 
malice  had  extinguished  not  only  the  sentiments  of  justice  and 
feelings  of  pity  natural  to  the  human  heart,  but  also  that  love 
which  countrymen  bear  for  .each  other,  no  sooner  saw  Jesus, 
than  they  began  to  fear  the  fickle  populace  might  relent, 
and,  therefore,  laying  decency  aside,  they  led  the  way  to  the 
multitude,  crying  out,  with  all  their  might,  Crucify  him  !  cru- 
cify him  ! 

Pilate,  vexed  to  see  the  Jewish  rulers  thus  obstinately  bent  on 
ihe  destruction  of  a  person  from  whom  they  had  nothing  to  fear 
that  was  dangerous,  either  with  regard  to  their  church  or  state, 
passionately  told  them,  that  if  they  would  have  him  crucified, 
they  must  do  it  themselves  :  because  he  would  not  suffer  his  peo- 
ple to  murder  a  man  who  was  guilty  of  no  crime. 

But  this  they  also  refused,  thinking  it  dishonorable  to  receive 
permission  to  punish  a  person  who  had  been  more  than  once 
publicly  declared  innocent  by  his  judge.  Besides,  they  consid- 
ered with  themselves,  that  the  governor  might  afterwards  have 
called  it  sedition,  as  the  permission  had  been  extorted  from  him. 
Accordingly,  they  told  him  that  even  though  none  of  the  things 
alleged  against  the  prisoner  were  true,  he  had  committed  such 
a  crime  in  the  presence  of  the  council  itself,  as  by  their  law  de- 
served the  most  ignominious  death.  He  had  spoken  blasphemy, 
calling  himself  the  Son  «f  God,  a  title  which  no  mortal  could 
assume,  without  the  highest  degree  of  guilt.  "  We  have  a  law, 
and  by  our  law  he  ought  to  die,  because  he  made  himself  the 
Sou  of  God." 

When  Pilate  heard  that  Jesus  called  himself  the  Son  of  God. 
his  fear  was  increased.  Knowing  the  obstinacy  of  the  Jews  in 
all  matters  of  religion,  he  was  afraid  they  would  make  a  tumult 
in  earnest ;  or  perhaps  he  was  himself  more  afraid  than  ever  to 
take  away  his  life,  because  he  suspected  it  might  be  true.  He 
doubtless  remembered  the  miracles  said  to  have  been  performed 
by  Jesus,  and  therefore  suspected  that  he  really  was  the  Son  of 


LIFE    OF    JESUS    CHRIST.  413 

God.  For  it  was  well  known  that  the  religion  which  the  gover- 
nor professed,  directed  him  to  acknowledge  the  existence  of  demi- 
gods and  heroes,  or  men  descended  from  the  gods.  Nay,  the 
heathens  believed  that  their  gods  themselves  appeared  upon  earth 
in  the  form  of  men. 

Reflections  of  this  kind  induced  Pilate  to  go  again  to  the  judg- 
ment-hall, and  ask  Jesus  from  what  father  he  sprung,  and  from 
what  country  he  came  ?  But  our  blessed  Saviour  gave  him  no 
answer,  lest  the  governor  should  reverse  his  sentence,  and  abso- 
lutely refuse  to  crucify  him. 

Pilate  marvelled  greatly  at  his  silence,  and  said  unto  Jesus, 
Why  dost  thou  refuse  to  answer  me  ?  You  cannot  be  ignorant 
that  I  am  invested  with  absolute  power,  either  to  release  or 
crucify  you.  To  which  Jesus  answered,  I  well  know  that  you 
are  Caesar's  servant,  and  accountable  to  him  for  your  conduct. 
I  forgive  you  any  injury,  which,  contrary  to  your  inclination,  the 
popular  fury  constrains  you  to  do  unto  me.  Thou  hast  thy  power 
from  above,  from  the  Emperor ;  for  which  cause  the  Jewish  high 
priest,  who  hath  put  me  into  thy  hands,  and  by  pretending  that  I 
am  Caesar's  enemy,  forces  thee  to  condemn  me ;  or,  if  thou  re- 
fusest,  will  accuse  thee  as  negligent  of  the  emperor's  interest ;  he 
is  more  guilty  than  thou.  "  He  that  delivered  me  unto  thee  hath 
the  greater  sin." 

This  sweet  and  modest  answer  made  such  an  impression  on 
Pilate,  that  he  went  out  to  the  people,  and  declared  his  in- 
tention of  releasing  Jesus,  whether  they  gave  their  consent 
or  not.  Upon  which  the  chief  priests  and  rulers  of  Israel 
cried  out,  "  If  thou  let  this  man  go,  thou  art  not  Caesai-'s 
friend :  whosoever  maketh  himself  a  king,  speaketh  against 
Caesar."  If  thou  releasest  the  prisoner,  who  hath  set  himself 
up  for  a  king,  and  endeavored  to  raise  a  rebellion  in  the 
country,  thou  art  unfaithful  to  the  interest  of  the  emperor  thy 
master. 

This  argument  was  weighty,  and  shook  Pilate's  resolution  to 
the  very  basis.  He  was  terrified  at  the  thought  of  being  accused 
to  the  emperor,  who,  in  all  affairs  of  government  always  sus- 
pected the  worst,  and  punished  the  most  minute  crimes  relative 
thereto,  with  death. 

The  governor  being  thus  constrained  to  yield,  contrary  to 
his  inclination,  was  very  angry  with  the  priests  for  stirring  up 
the  people  to  such  a  pitch  of  madness,  and  determined  to  affront 
them. 

He  therefore  brought  Jesus  out,  a  second  time,  into  the  pave- 
ment, wearing  the  purple  robe  and  the  crown  of  thorns ;  and 
pointing  to  him,  said,  "  Behold  your  king  P  ridiculing  their  na- 
tional expectation  of  a  Messiah. 


414  LIFE  OF  JESUb  CHRIST. 

This  sarcastical  expression  stung  thorn  to  the  quick,  and 
they  cried  out,  "  Away  with  him  !  away  with  him !  crucify 
him  !"  To  which  Pilate  answered,  with  the  same  mocking  air, 
"  Shall  I  crucify  your  king  ?  The  chief  priests  answered,  We 
have  no  king  but  Caesar."  Thus  did  they  publicly  renounce  their 
hope  of  the  Messiah,  which  the  whole  economy  of  their  religion 
had  been  calculated  to  cherish ;  they  also  publicly  acknowledged 
their  subjection  to  the  Romans,  and,  consequently,  condemn- 
ed themselves,  when  they  afterwards  rebelled  against  the 
emperor. 

We  cannot  help  observing  here,  that  the  great  unwillingness 
of  the  governor  to  pass  sentence  of  death  upon  Jesus,  has 
something  in  it  very  remarkable.  For,  from  the  character  of 
Pilate,  as  drawn  by  the  Roman  historians  themselves,  he  seems 
to  have  been  far  from  possessing  any  true  principle  of  virtue. 
To  what  then  could  it  be  owing,  that  so  wicked  a  man  should  so 
steadily  adhere  to  the  cause  of  innocence,  which  he  defended 
with  uncommon  resolution,  and  perhaps  would  never  have  aban- 
doned it,  had  he  noi  been  forced  by  the  threatenings  of  the  chief 
priests  and  rulers  of  Israel ;  and  when  he  did  yield,  and  passed 
sentence  of  death  upon  our  dear  Redeemer,  why  did  he  still  de- 
clare him  innocent  ?  This  can  certainly  be  attributed  to  no 
other  cause  than  to  the  secret  but  powerful  direction  of  the 
providence  of  the  Almighty,  who  intended  that,  at  the  same  time 
his  son  was  condemned  and  executed  as  a  malefactor,  his  inno- 
cence should  be  made  to  appear  in  the  most  public  manner,  and 
by  the  most  authentic  evidence,  even  that  of  the  judge  himself. 
From  the  circumstances  we  have  been  relating  we  may  learn, 
that  though  the  Almighty,  in  the  course  of  his  providential  gov- 
ernment of  the  world,  and  for  purposes  beyond  the  comprehen- 
sion of  finite  mortals,  suffers  the  most  virtuous  characters  to  be 
exposed,  not  only  to  the  insults  but  the  cruelty  of  the  most  aban- 
doned of  mankind  ;  yet  he  will  certainly  vindicate  the  cause  oi 
innocence,  and  strike  the  guilty  with  horror  and  remorse,  for  their 
impious  conduct. 


LIFE    OF   JESUS    CHRIST.  415 


CHAPTER  XXXIX. 

The  innocent  immaculate  Redeemer  is  led  forth  to  Mount  Cal- 
vary, and  there  ignominiously  crucified  between  two  notorious 
Malefactors. — Reviled  by  the  spectators. — A  phenomenon  ap- 
pears on  the  important  occasion. — Our  Lord  addresses  his 
friends  from  the  Cross,  and  gives  up  the  ghost. 

THE  solemn,  the  awful  period  now  approached,  when  the 
Son  of  God,  the  Redeemer  of  the  world,  was  to  undergo  the 
oppressive  burden  of  our  sins,  upon  the  tree,  and  submit  unto 
death,  even  the  death  of  the  cross,  that  we  might  live  at  the 
right  hand  of  God,  for  ever  and  ever. 

Sentence  being  pronounced  against  the  blessed  Jesus,  the 
soldiers  were  ordered  to  prepare  for  his  execution,  a  command 
which  they  readily  obeyed  ;  and  after  clothing  him  in  his  own 
garments,  led  him  away  to  crucify  him.  It  is  not  said  that  they 
took  the  crown  of  thorns  from  his  temples ;  probably  he  died 
wearing  it  that  the  title  placed  over  his  head  might  be  the  better 
understood. 

It  is  not  to  be  expected  that  the  ministers  of  Jewish  malice  re- 
mitted any  of  the  circumstances  of  affliction,  which  were  ever 
laid  on  persons  condemned  to  be  crucified.  Accordingly  Jesus 
was  obliged  to  walk  on  foot  to  the  place  of  execution,  bearing 
nis  cross.  But  the  fatigue  of  the  preceding  night,  spent  without 
sleep,  the  sufferings  he  had  undergone  in  the  garden,  his  hav- 
ing been  hurried  from  place  to.  place,  and  obliged  to  stand  the 
whole  time  of  his  trials ;  the  want  of  food,  and  the  loss  of  blood 
he  had  sustained,  and  not  his  want  of  courage  on  this  occasion, 
made  him  faint  under  the  burden  of  his  cross.  The  soldiers  see 
ing  him  unable  to  bear  the  weight,  laid  it  on  one  Simon,  a  native 
of  Gyrene,  in  Egypt,  the  father  of  Alexander  and  Rufus,  well 
known  among  the  first  Christians,  and  forced  him  to  bear  il 
after  the  great  Redeemer  of  mankind.  The  soldiers  did  not, 
however,  do  this  out  of  compassion  to  the  sufferings  of  Jesus, 
but  to  prevent  his  dying  with  the  fatigue,  and  by  that  means  elu- 
ding his  punishment. 

The  blessed  Jesus,  in  his  journey  to  Calvary,  was  followed 
by  an  innumerable  multitude  of  people,  particularly  of  women, 
who  lamented  bitterly  the  severity  of  his  sentence,  and  showed 
all  the  tokens  of  sincere  compassion  and  grief.  Jesus,  who  al- 
ways felt  the  woes  of  others  more  than  he  did  his  own,  forget- 
ting his  distress  at  the  very  time  when  it  lay  heaviest  upon  him, 
turned  himself  about,  and  with  a  benevolence  and  tenderness 
truly  divine,  said  to  them,  '•*  Daughters  of  Jerusalem,  weep  not 


416  LIFE    OF   JESUS    CHRIST. 

for  me,  but  weep  for  yourselves,  and  for  your  children.  For 
behold,  the  days  are  coming  in  which  they  shall  say,  Blessed 
are  the  barren,  and  the  wombs  that  never  bare,  and  the  paps 
which  never  gave  suck.  Then  shall  they  begin  to  say  to  the 
mountains,  Fall  on  us  ;  and  to  the  hills,  Cover  us  For  if  they 
do  these  things  in  a  green  tree,  what  shall  be  done  in  the  dry  ?" 
Luke,  xxiii.  28,  &c.  As  if  he  had  said,  Dry  up  these  tears,  ye 
daughters  of  Jerusalem,  which  ye  shed  in  compassion  to  me, 
and  reserve  them  for  the  deplorable  fate  of  yourselves,  and  of 
your  children;  for  the  calamities  that  will  soon  fall  on  you  and 
your  offspring  are  truly  terrible,  and  call  for  the  bitterest  lamen- 
tations. In  those  days  of  vengeance  you  will  passionately  wish 
that  you  had  not  given  birth  to  a  generation  whose  wickedness 
has  rendered  them  the  objects  of  the  wrath  of  the  Almighty, 
to  such  a  degree  as  never  was  before  experienced  in  the  world. 
Then  shall  they  wish  to  be  crushed  under  the  weight  of  enor- 
mous mountains,  and  concealed  from  their  enemies  in  the  bowels 
of  the  hills.  The  thoughts  of  these  calamities  afflict  my  soul  far 
more  than  the  feeling  of  my  own  sufferings.  For  if  the  Romans 
are  permitted  to  inflict  such  punishments  on  me,  who  am  inno- 
cent, how  dreadful  must  the  vengeance  be  which  they  shall  inflict 
on  a  nation  whose  sins  cry  aloud  to  heaven,  hastening  the  pace 
of  the  divine  judgments,  and  rendering  the  perpetrators  as  pro- 
per for  punishment  as  dry  wood  is  for  the  flames. 

Being  arrived  at  the  place  of  execution,  which  was  called 
Golgotha,  or  the  Place  of  Skulls,  from  the  criminals'  bones 
which  lay  scattered  there,  some  of  our  Redeemer's  friends  offer- 
ed him  a  stupefying  potion,  to  render  him  insensible  to  the  ig- 
nominy and  excruciating  pain  of  this  punishment.  But  as  soon 
as  he  tasted  the  potion,  he  refused  to  drink  it,  being  determined 
to  bear  his  sufferings,  however  sharp,  not  by  intoxicating  and 
stupefying  himself,  but  by  the  strength  of  patience,  fortitude, 
and  faith. 

Jesus  having  refused  the  potion,  the  soldiers  began  to  execute 
their  orders,  by  stripping  him  quite  naked,  and  in  that  condi- 
tion began  to  fasten  him  to  his  cross.  But  while  they  were 
piercing  his  hands  and  his  feet  with  nails,  instead  of  crying  out 
through  the  sharpness  of  the  pain,  he  calmly,  though  fervently 
prayed  for  them,  and  for  all  those  who  had  any  hand  in  his 
death ;  beseeching  the  Almighty  to  forgive  them,  and  excusing 
them  himself  by  the  only  circumstance  that  could  alleviate  theii 
guilt ;  I  mean,  their  ignorance.  "  Father,"  said  the  compas- 
sionate Redeemer  of  mankind,  "  forgive  them,  for  they  know  not 
what  they  do."  This  was  infinite  meekness  and  goodness,  truly 
worthy  of  the  only  begotten  Son  of  Cod,  an  example  of  forgive- 
ness, which,  though  it  can  never  be  equalled  by  any,  should  be 
imitated  bv  all. 


LIFE  OF  JESUS  CHRIST.  417 

But  behold  the  appointed  soldiers  dig  the  hole  in  which  the 
cross  was  to  be  erected  !  The  cross  is  placed  in  the  ground, 
and  the  blessed  Jesus  lies  on  the  bed  of  sorrows — they  nail  him 
to  it — His  nerves  crack — His  blood  distils — He  hangs  upon  his 
wounds  naked,  a  spectacle  to  heaven  and  earth ! 

Thus  was  the  only  begotten  Son  of  God,  who  came  down 
from  heaven  to  save  the  world,  crucified  by  his  own  creatures ; 
and,  to  render  the  ignominy  still  greater,  placed  between  two 
thieves.  "  Hear,  O  heavens  !  O  earth,  earth,  earth,  hear  !  The 
Lord  hath  nourished  and  brought  up  children,  and  they  have 
rebelled  against  him." 

It  was  usual  for  the  crimes  committed  by  malefactors  to  be 
written  on  a  white  board,  with  black,  and  placed  over  their 
heads  on  the  cross.  In  conformity  to  this  custom,  Pilate  wrote 
a  title  in  the  Hebrew,  Greek,  and  Latin  languages,  that  all 
foreigners,  as  well  as  natives,  might  be  able  to  read  it,  and 
fastened  it  to  the  cross,  over  the  head  of  Jesus ;  and  the  in- 
scription was,  "  This  is  the  King  of  the  Jews."  But  when  the 
chief  priests  and  the  elders  had  read  this  title,  they  were  greatly 
displeased  ;  because,  as  it  represented  the  crime  for  which  Jesus 
was  condemned,  it  insinuated  that  he  had  been  acknowledged 
for  the  Messiah.  Besides,  being  placed  over  the  head  of  one 
who  was  dying  by  the  most  infamous  punishment,  it  implied 
that  all  who  attempted  to  deliver  the  Jews  should  perish  in 
the  same  manner.  The  faith  and  hope  of  the  nation,  therefore, 
being  thus  publicly  ridiculed,  it  is  no  wonder  that  the  priests 
thought  themselves  highly  affronted :  and  accordingly  came 
to  Pilate,  begging  that  the  writing  might  be  altered.  But  as 
he  had  intended  the  affront  in  revenge  for  their  forcing  him  to 
crucify  Jesus,  contrary  both  to  his  judgment  and  inclination,  he 
refused  to  grant  their  request.  "  What  I  have  written,"  said 
he,  "  I  have  written." 

When  the  soldiers  had  nailed  the  blessed  Jesus  to  the  cross, 
and  erected  it,  they  divided  his  garments  among  them.  But 
his  coat,  or  vesture,  being  without  seam,  woven  from  the  top 
throughout,  they  agreed  not  to  rend  it,  but  to  cast  lots  for  it, 
by  which  the  prediction  of  the  prophet  conoerning  the  death 
and  sufferings  of  the  Messiah  was  fulfilled.  "  They  parted  my 
garments  among  them,  and  for  my  vesture  did  they  cast  lots." 
A  sufficient  indication  that  every  circumstance  of  the  death  and 
passion  of  the  blessed  Jesus  was  long  before  determined  in  the 
court  of  heaven ;  and  accordingly  his  being  crucified  between 
two  malefactors  was  expressly  foretold,  "  and  he  was  numbered 
with  the  transgressors." 

The  common  people,  whom  the  vile  priests  had  incensed 
against  the  blessed  Jesus,  by  the  m-alicious  falsehoods  they  had 
spread  concerning  him,  and  which  they  pretended  to  found  on 
27 


4JS  LIFE    OF    JESUS    CHRIST. 

the  deposition  of  witnesses ;  the  common  people,  I  say,  seeing 
him  hang  in  so  infamous  a  manner  upon  the  cross,  and  reading 
the  inscription  that  was  placed  over  his  head,  expressed  their 
indignation  at  him  by  sarcastical  expressions.  "  Ah  thou,"  said 
they,  "  that  destroyest  the  temple,  and  buildest  it  in  three  days, 
save  thyself,  and  come  down  from  the  cross." 

But  the  common  people  were  not  the  only  persons  who  mock- 
ed and  derided  the  blessed  Jesus,  while  he  was  suffering  to 
obtain  the  remission  of  sins  fur  all  mankind.  The  rulers,  who 
now  imagined  they  had  effectually  destroyed  his  pretensions 
to  the  character  of  the  Messiah,  joined  the  populace  in  ridicul- 
ing him,  and  with  a  meanness  of  soul  which  many  infamous 
wretches  would  have  scorned,  mocked  him,  even  while  he  was 
struggling  with  the  agonies  of  death.  They  scoffed  at  the  mir- 
acles by  which  he  demonstrated  himself  to  be  the  Messiah,  and 
promised  to  believe  on  him,  on  condition  of  his  proving  his 
pretensions,  by  descending  from  the  cross.  "  He  saved  others," 
said  they,  "  himself  he  cannot  save ;  if  he  be  the  king  of  Israel, 
let  him  now  come  down  from  the  cross,  and  we  will  believe 
on  him." 

In  the  mean  time,  nothing  could  be  more  false  and  hypocrit- 
ical than  this  pretension  of  the  stiff-necked  Jews  ;  for  they  after- 
wards continued  in  their  unbelief,  notwithstanding  they  well 
knew  that  he  raised  himself  from  the  dead :  a  much  greater 
miracle  than  his  coming  down  from  the  cross  would  have  been  ; 
a  miracle  attested  by  witnesses  whose  veracity  they  could  not 
call  in  question.  It  was  told  them  by  the  soldiers  whom  they 
themselves  placed  at  the  sepulchre,  to  watch  the  body,  and 
whom  they  were  obliged  to  bribe  largely,  to  conceal  the  truth. 
It  is,  therefore,  abundantly  evident  that  if  the  blessed  Jesus  had 
descended  from  the  cross,  the  Jewish  priests  would  have  con- 
tinued in  their  infidelity ;  and,  consequently,  that  their  declara- 
tion was  made  with  no  other  intention,  than  to  insult  the  Re- 
aeemer  of  mankind,  thinking  it  impossible  for  him  now  to  escape 
out  of  their  hands. 

The  soldiers  also  joined  in  this  general  scene  of  mockery; 
"  If  thou  be  the  king  of  the  Jews,"  said  they,  "  save  thyself." 
If  thou  art  the  great  Messiah  expected  by  the  Jews,  descend 
from  the  cross  by  miracle,  and  deliver  thyself  from  these  excru- 
ciating torments. 

Nor  could  even  one  of  the  thieves  forbear  mocking  the  great 
Lord  of  heaven  and  earth,  though  laboring  himself  under  the 
most  racking  pains,  and  struggling  with  the  agonies  of  death. 
But  the  other  exercised  a  most  extraordinary  faith,  at  a  time 
when  our  great  Redeemer  was  in  the  highest  affliction,  mocked 
by  men,  and  hanged  upon  the  cross,  as  the  most  ignominious 
of  malefactors.  This  Jewish  criminal  seems  to  have  entertained 


LIFE    OF    JESUS    CHRIST.  419 

a  more  rational  and  exalted  notion  of  the  Messiah's  kingdom 
than  even  the  disciples  themselves.  They  expected  nothing  but 
a  secular  empire  ;  he  gave  strong  intimations  of  his  having  an 
idea  of  Christ's  spiritual  dominion :  for  at  the  very  time  when 
Jesus  was  dying  on  the  cross,  he  begged  to  be  remembered  by 
him  when  he  came  into  his  kingdom.  "  Lord,"  said  he,  "  re- 
member me  when  thou  comest  into  thy  kingdom."  Nor  did  he 
make  this  request  in  vain :  the  great  Redeemer  of  mankind  an- 
swered him,  "  Verily,  I  say  unto  thee,  to-day  shalt  thou  be  with 
me  in  Paradise." 

But  let  us  attentively  consider  the  history  of  our  blessed  Sav- 
iour's passion  as  it  oflers  to  our  view  events  absolutely  aston- 
ishing. For  when  we  remember  the  perfect  innocence  of  our 
great  Redeemer,  the  uncommon  love  he  bore  to  the  children  oi 
men,  and  the  many  kind  and  benevolent  offices  he  did  for  the 
sons  and  daughters  of  affliction  ;  when  we  reflect  on  the  esteem 
in  which  he  was  held  all  along  by  the  common  people,  how 
cheerfully  they  followed  him  to  the  remotest  corners  of  the 
country,  nay,  even  in  the  desolate  retreats  of  the  wilderness, 
and  with  what  pleasure  they  listened  to  his  discourses :  when  we 
consider  these  particulars,  I  say,  we  cannot  help  being  astonished 
to  find  them  at  the  conclusion  rushing  all  of  a  sudden  into  the 
opposite  extreme,  and  every  individual,  as  it  were,  combined 
to  treat  him  with  the  most  barbarous  cruelty. 

When  Pilate  asked  the  people  if  they  desired  to  have  Jesus 
released,  his  disciples,  though  they  were  very  numerous,  and 
might  have  made  a  great  appearance  in  his  behalf,  remained 
absolutely  silent,  as  if  they  had  been  speechless  or  infatuated. 
The  Roman  soldiers,  notwithstanding  their  general  had  declared 
him  innocent,  insulted  him  in  the  most  inhuman  manner.  The 
scribes  and  pharisees  ridiculed  him.  The  common  people,  who 
had  received  him  with  hosannas,  a  few  days  before,  mocked 
him  as  they  passed  by,  and  railed  at  him  as  a  deceiver.  Nay, 
the  very  thief  on  the  cross  reviled  him. 

This  sudden  revolution  in  the  humor  of  the  whole  nation, 
may  seem  unaccountable.  But  if  we  could  assign  a  proper 
reason  for  the  silence  of  the  disciples,  the  principles  which  iriflu 
enced  the  rest  might  be  discovered  in  their  several  speeches. 
The  followers  of  the  blessed  Jesus  had  attached  themselves  to 
him  in  expectation  of  being  raised  to  great  wealth  and  power 
in  his  kingdom,  which  they  expected  would  have  been  established 
long  before  this  time.  But  seeing  no  appearance  at  all  of  what 
they  had  so  long  hoped  for,  they  permitted  him  to  be  condemned, 
perhaps  because  they  thought  it  would  have  obliged  him  to 
break  the  Roman  yoke  by  miracle. 

With  respect  to  the  soldiers,  they  were  angry  that  any  one 
should  pretend  to  royalty  in  Judea,  where  Ccesar  had  estab- 


4^0  LIFE    OF    JESUS    CHRIST. 

hshed  his  authority.  Hence  they  insulted  our  blessed  Savour 
willi  the  title  of  king,  and  paid  him  in  mockery,  the  honors  of  a 
sovereign. 

As  for  the  common  people,  they  seem  to  have  lost  their  opin- 
ion of  him,  probably  because  he  had  neither  convinced  the 
council,  nor  rescued  himself,  when  they  condemned  him.  They 
began  therefore  to  consider  the  assertion  of  his  destroying  the 
temple,  and  building  it  in  three  days,  as  a  kind  of  blasphemy, 
because  it  required  a  divine  power  to  execute  such  an  under- 
taking. 

The  priests  and  scribes  were  rilled  with  the  most  implacable 
and  diabolical  malice  against  him  ;  because  he  had  torn  ofl 
their  mask  of  hypocrisy,  and  showed  them  to  the  people  in  their 
true  colors.  It  is,  therefore,  no  wonder  that. they  ridiculed  his 
miracles,  from  whence  he  derived  his  reputation. 

In  short,  the  thief  also  fancied  that  he  might  have  delivered 
both  himself  and  them,  if  he  had  been  the  Messiah  ;  but  a«  no 
such  deliverance  appeared,  he  upbraided  him  for  making  pre- 
tensions to  that  high  character. 

But  now,  my  soul,  take  one  view  of  thy  dying  Saviour, 
breathing  out  his  soul  upon  the  cross  !  Behold  his  unspotted  flesh 
lacerated  with  stripes,  by  which  thou  art  healed  !  See  his  hands 
extended  and  nailed  to  the  cross ;  those  beneficent  hands  which 
were  incessantly  stretched  out  to  unloose  thy  heavy  burdens,  and 
t.o  impart  blessings  of  every  kind  !  Behold  his  feet  riveted  to  the 
accursed  tree  with  nails  !  those  feet  which  always  went  about 
doing  good,  and  travelled  far  and  near  to  spread  the  glad  tidings 
of  everlasting  salvation  !  View  his  tender  temples  encircled  with 
a  wreath  of  thorns  which  shoot  their  keen  afflictive  points  into 
his  blessed  head  ;  that  head  which  was  ever  meditating  peace  to 
poor  lost  arid  undone  sinners,  and  spent  many  a  wakeful  night  in 
ardent  prayer  for  their  happiness  !  See  him  laboring  in  the  ago- 
nies of  death !  breathing  out  his  soul  into  the  hands  of  his  Al- 
mighty Father,  and  praying  for  his  cruel  enemies  !  Was  ever 
love  like  this  ?  Was  ever  benevolence  so  finely  displayed  ? 

O  my  soul,  put  thou  thy  trust  in  that  bleeding,  that  dying  Sa- 
viour !  Then,  though  the  pestilence  walketh  in  darkness,  and  the 
sickness  destroyeth  at  noon-day;  though  thousands  fall  beside 
thee,  and  ten  thousands  at  thy  right  hand,  thou  needest  not  fear 
the  approach  of  any  evil !  Either  the  destroying  angel  shall  pass 
over  thee,  or  dispense  the  corrections  of  a  friend,  not  the  scourges 
of  an  enemy,  which  instead  of  hurting,  will  work  for  thy  good. 
Then,  though  profaneness  and  infidelity,  far  more  malignant 
evils,  breathe  their  contagion,  and  taint  multitudes  around  thee, 
thou  shall  be  safely  hid  in  the  hollow  of  his  hand,  and  freed  from 
every  danger. 


LIFE    OF   JESUS    CHRIST.  421 

Come,  then,  my  soul,  let  us  take  sanctuary  under  that  tree 
of  life,  the  ignominious  cross  of  thy  bleeding  Saviour ;  let  us 
fly  for  safety  lo  that  city  of  refuge,  opened  in  his  bleeding 
wounds.  These  will  prove  a  sacred  hiding  place,  not  to  be 
pierced  by  the  flames  of  divine  wrath,  or  the  fiery  darts  of  temp- 
tation. His  dying  merits,  his  perfect  obedience,  will  be  "  as 
rivers  of  water  in  a  dry  place,  or  as  the  shadow  of  a  great  rock 
in  a  dreary  land." 

But  particularly  in  that  last  tremendous  day,  when  the  heav- 
ens shall  be  rent  asunder,  and  be  wrapped  up  like  a  scroll ;  when 
his  Almighty  arm  shall  arrest  the  sun  in  his  career,  and  dash 
the  structure  of  the  universe  to  pieces ;  when  the  dead,  both 
small  and  great,  shall  be  gathered  before  the  throne  of  his 
glory,  and  the  fates  of  all  mankind  hang  on  the  very  point  of 
a  final  irreversible  decision ;  then,  if  thou  hast  faithfully  trusted 
in  him,  and  made  his  precepts  thy  constant  directors,  shall  thou 
be  owned  and  defended  by  him.  O  !  reader,  may  both  thou 
that  peruseth,  and  him  who  hath  written  this  for  thy  soul's  ad- 
vantage, be  covered  at  that  unutterably  important  juncture,  by 
the  wings  of  his  redeeming  love ;  then  shall  we  behold  all  the 
horrible  convulsions  of  expiring  nature  with  composure,  with 
comfort !  we  shall  even  welcome  the  consummation  of  all  things 
as  the  "  times  of  refreshing  from  the  presence  of  the  Lord/' 

But  see  the  sun,  that  glorious  luminary  of  heaven,  as  it  were, 
hides  its  face  from  this  detestable  action  of  mortals,  and  is  wrapped 
in  the  pitchy  mantle  of  chaotic  darkness  !  This  preternatural 
eclipse  of  the  sun  continued  for  three  hours,  to  the  great  terror 
and  astonishment  of  the  people  present  at  the  crucifixion  of  our 
dear  Redeemer.  And  surely  nothing  could  be  more  proper 
than  this  extraordinary  alteration  in  the  face  of  nature,  while 
the  Sun  of  righteousness  was  withdrawing  his  beams,  not  only 
from  the  promised  'and,  but  from  the  whole  world  ;  for  it  was 
at  once  a  miraculous  testimony  given  by  the  Almighty  himself 
to  the  innocence  of  his  Son  and  a  proper  emblem  of  the  de- 
parture of  him  who  was  the  light  of  the  world,  at  least  till  his 
luminous  rays,  like  the  beams  of  the  morning,  shone  oui  anew 
with  additional  splendor  in  the  ministry  of  his  apostles. 

Nor  was  the  darkness  which  now  covered  Jude'a  and  the 
neighboring  countries,  beginning  about  noon  and  continuing  till 
Jesus  expired,  the  effect  of  an  ordinary  eclipse  of  the  sun.  It  is 
well  known  that  this  phenomenon  can  only  happen  at  the 
change  of  the  moon ;  whereas  the  Jewish  passover  at  which  our 
great  Redeemer  suffered,  was  always  celebrated  at  the  full. 
Besides,  the  total  darkness  of  an  eclipse  of  the  sun  never  ex- 
ceeds twelve  or  fifteen  minutes,  whereas  this  continued  three  full 
hours.  Nothing,  therefore,  but  the  immediate  hand  of  that  Al- 
miglnv  Being  which  placed  the  sun  in  the  centre  of  the  planet- 


422  LIFE    OF    JESUS    CHRIST. 

ary  system  could  have  produced  this  astonishing  darkness 
Nothing  but  Omnipotence,  who  first  lighted  this  glorious  lumi- 
nary of  heaven,  could  have  deprived  it  of  its  cheering  rays, 
Now,  ye  scoffers  of  Israel,  whose  blood  ye  have  so  earnestly  de- 
sired, "and  wished  it  might  fall  upon  you  and  your  children, 
behold,  all  nature  is  dressed  in  the  sable  veil  of  sorrow,  and, 
in  a  language  that  cannot  be  mistaken,  mourns  the  departure  ot 
its  Lord  and  Master ;  weeps  for  your  crimes,  and  deprecates 
the  vengeance  of  heaven  upon  your  guilty  heads !  Happy  for 
you  that  this  suffering  Jesus  is  compassion  itself,  and  even  in  the 
agonies  of  death,  prays  to  his  heavenly  Father  to  avert  from 
you  the  stroke  of  his  justice. 

This  preternatural  eclipse  of  the  sun  was  considered  as  a 
miracle  by  the  heathens  themselves:  and  one  of  them  cried  out, 
•'  Either  the  world  is  at  an  end,  or  the  God  of  nature  suffers." 
And  well  might  he  use  the  expression  :  for  never  since  this  plan- 
etary system  was  called  from  its  primitive  chaos,  was  known 
such  a  deprivation  of  light  in  the  glorious  luminary  of  day.  In- 
deed, when  the  Almighty  punished  Pharaoh  for  refusing  to  let 
the  children  of  Israel  depart  out  of  his  land,  the  sable  veil  of 
darkness  was  for  three  days  drawn  over  Egypt.  But  this  dark- 
ness was  confined  to  a  part  of  that  kingdom  ;  whereas,  this  that 
happened  at  our  Saviour's  crucifixion  was  universal. 

When  the  darkness  began,  the  disciples  naturally  considered 
it  as  a  prelude  to  the  deliverance  of  their  Master.  For  though 
the  chief  priests,  elders  and  people,  had  sarcastically  desired  him 
to  descend  from  the  accursed  tree,  his  friends  could  not  but  be 
persuaded  that  he  who  had  delivered  so  many  from  incurable 
diseases;  who  had  restored  limbs  to  the  maimed,  and  eyes  to 
the  blind ;  who  had  given  speech  to  the  dumb,  and  called  the 
dead  from  the  chambers  of  the  dust,  might  easily  save  himself, 
even  from  the  cross. 

When,  therefore,  his  mother,  his  mother's  sister,  Mary  Mag- 
dalene, and  the  beloved  disciple,  observed  the  veil  of  darkness 
begin  to  extend  over  the  face  of  nature,  they  drew  near  to  the 
foot  of  the  cross,  probably  in  expectation  that  the  Son  of  God 
was  going  to  shake  the  frame  of  the  universe,  unloose  himseif 
from  the  cross,  and  take  ample  vengeance  on  his  cruel  and 
perfidious  enemies. 

The  blessed  Jesus  was  now  in  the  midst  of  his  sufferings.  Yet 
when  he  saw  his  mother  and  her  companions,  their  grief  greatly 
affected  his  tender  breast,  especially  the  distress  of  his  mother. 
The  agonies  of  death,  under  which  he  was  now  laboring,  could 
not  prevent  his  expressing  the  most  affectionate  regard,  both  for 
her  and  for  them.  For  that  she  might  have  some  consolation  to 
support  her  under  the  greatness  of  her  sorrows,  he  told  her  the 
disciple  whom  he  loved  would,  for  the  sake  of  that  love,  supply 


LIFE    OF    JESUS    CHRIST.  423 

his  place  to  her  after  he  was  taken  from  them,  even  the  place  of 
a  son ;  and,  therefore,  he  desired  her  to  consider  him  as  such, 
and  expect  from  him  all  the  duties  of  a  child.  "  Woman,"  said 
he,  "  behold  thy  sou." 

Nor  was  this  remarkable  token  of  filial  affection  towards  his 
mother  the  only  inslance  the  dying  Jesus  gave  of  his  sincere 
love  to  his  friends  and  followers  ;  the  beloved  disciple  had  also 
a  token  of  his  high  esteem.  He  singled  him  out  as  the  only 
person  among  his  friends  to  supply  his  place  with  regard  to  his 
mother.  Accordingly  he  desired  him  expressly  to  reverence 
her  in  the  same  manner  as  if  she  had  been  his  own  parent ;  a 
duty  which  the  favorite  disciple  gladly  undertook,  carried  her 
with  him  to  his  house,  and  maintained  her  from  that  hour  to  the 
day  of  her  dealh ;  her  husband  Joseph,  having,  it  seems,  been 
dead  some  time. 

Thus,  in  the  midst  of  the  heaviest  sufferings  that  human  nature 
ever  sustained,  the  blessed  Jesus  demonstrated  a  divine  strength 
of  benevolence.  Even  at  the  time  when  his  own  distress  was 
at  the  highest  pitch,  and  nature  was  dressed  in  the  robe  oJ 
mourning  for  the  sufferings  of  the  Redeemer  of  mankind,  his 
friends  had  so  large  a  share  of  his  concern,  that  their  happiness 
interrupted  the  sharpness  of  his  pains,  and  for  a  short  time  en- 
grossed his  thoughts. 

But  now  the  moment  when  he  should  resign  his  soul  into  the 
hands  of  his  heavenly  Father,  approached,  and  he  repeated  part, 
at  least,  of  the  twenty-second  Psalm,  uttering,  with  a  loud  voice 
these  remarkable  words,  "  Eloi,  Eloi,  lama  sabacthani  ?"  that  is, 
'  My  God,  my  God,  why  hast  thou  forsaken  me  ?"  Or,  as  the 
words  may  be  rendered,  "  My  God,  my  God,  how  long  a  time 
hast  thou  forsaken  me  ?" 

Some  believe  that  our  blessed  Saviour  repeated  the  whole 
Psalm  :  it  having  been  the  custom  of  the  Jews,  in  making  quota- 
tions, to  mention  only  the  first  words  of  the  Psalm  or  Section 
which  they  cited.  If  so,  as  this  Psalm  contains  the  most  remark- 
able particulars  of  our  dear  Redeemer's  passion,  being,  as  it  were, 
a  summary  of  the  prophecies  relative  to  that  subject,  by  repeat- 
ing it  on  the  cross,  the  blessed  Jesus  signified  that  he  was  now 
accomplishing  the  things  that  were  predicted  concerning  the  Mes- 
siah. And  as  this  Psalm  is  composed  in  the  form  of  a  prayer, 
by  pronouncing  it  at  this  time,  he  also  claimed  of  his  Father  the 
performance  of  all  the  promises  he  had  made,  whether  to  hLn,  or 
to  his  people. 

Some  of  the  people  who  stood  by,  when  they  heard  OIL 
blessed  Saviour  pronounce  the  first  words  of  the  Psalm,  misun- 
derstood him,  probably  from  their  not  hearing  him  distinctly, 
and  concluded  that  he  called  for  Elias.  Upon  which  one  of 
them  filled  a  sponge  with  vinegar,  put  it  on  a  reed,  and  gave 


424  LIFE  OF  JESUS  CHRIST. 

him  to  drink ;  being  desirous  to  keep  him  alive  as  long  as  pos- 
sible, to  see  whether  Elias  would  come  to  take  him  down  from 
the  cross. 

But  as  soon  as  Jesus  had  tasted  the  vinegar,  he  said,  "  It  is 
finished."  That  is,  the  work  of  man's  redemption  is  accom- 
plished ;  the  great  work  which  the  only  begotten  Son  of  God 
came  into  the  world  to  perform,  is  finished. 

In  speaking  these  words  he  cried  with  an  exceeding  loud 
voice  ;  and  afterwards  addressed  his  Almighty  Father,  in  words 
which  form  the  best  pattern  of  a  recommendatory  prayer,  at  the 
hour  of  death,  "  Father,  into  thy  hands  I  commend  my  spirit/' 
And  having  uttered  these  words,  he  bowed  his  head  and  yielded 
up  the  ghost. 

But  behold,  at  the  very  instant  that  the  blessed  Jesus  resigned 
his  soul  into  the  hands  of  his  heavenly  Father,  the  veil  of  the 
temple  was  miraculously  rent  from  the  top  to  the  bottom  ;  prob- 
ably in  the  presence  of  the  priest,  who  burnt  incense  in  the  holy 
place,  and  who,  doubtless,  published  the  account  when  he  came 
out:  for  our  blessed  Saviour  expired  at  the  ninth  hour,  the  very 
time  of  offering  the  evening  sacrifice. 

Nor  was  this  the  only  miracle  that  happened  at  the  death  of 
the  great  Messiah ;  the  earth  trembled  from  its  very  foundations, 
the  flinty  rocks  burst  asunder,  and  the  sepulchres  hewn  in  them 
were  opened ;  and  many  bodies  of  saints  deposited  there  awak- 
ened, after  his  resurrection,  from  the  sleep  of  death,  left  the 
gloomy  chambers  of  the  tomb,  went  into  the  city  of  Jerusalem, 
and  appeared  unto  many. 

And  as  the  rending  the  veil  of  the  temple  intimated  that  the 
entrance  into  the  holy  place,  the  type  of  heaven,  was  now  laid 
open  to  all  nations  ;  so  the  resurrection  of  a  number  of  saints 
from  the  dead  demonstrated  that  the  power  of  death,  and  the 
grave,  was  broken ;  the  sting  was  taken  from  death,  and  the 
victory  wrested  from  the  grave.  In  short,  our  dear  Redeemer's 
conquest  over  the  enemies  of  mankind  were  shown  to  be  com- 
plete ;  and  an  earnest  was  given  of  the  general  resurrection  of 
the  dead. 

Nor  did  the  remarkable  particulars  which  attended  that  awful 
period,  when  Jesus  gave  up  the  ghost,  affect  the  natives  of 
Judea  only.  The  Roman  centurion,  who  was  placed  near  the 
cross,  to  prevent  disorders  of  any  kind,  glorified  the  Almighty, 
nnd  cried  out,  "  Truly  this  was  the  Son  of  God  !"  And  others 
who  were  with  them,  when  they  beheld  heaven  itself  bearing 
witness  of  the  truth  of  our  great  Redeemer's  mission,  smote  their 
breasts,  and  retired. 

They  had  been  incessant  with  loud  voices  to  have  him  cruci- 
fied ;  but  when  they  saw  the  face  of  the  creation  wrapped  in  the 


LIFE    OF   JESUS    CHRIST.  425 

gloomy  mantle  of  darkness,  during  his  crucifixion,  and  found 
his  death  accompanied  with  an  earthquake,  as  if  nature  hod 
been  in  an  agony  when  he  died,  they  rightly  interpreted  these 
prodigies  to  be  so  many  testimonies  from  the  Almighty,  of  his 
innocence ;  and  their  passions,  which  had  been  inflamed  and 
exasperated  against  him,  became  quite  calm,  or  exerted  in  his 
behalf.  Some  were  angry  within  themselves  for  neglecting  the 
opportunity  the  governor  gave  them  of  saving  his  life.  Some 
were  stung  with  remorse  for  having  been  active  in  procuring 
Pilate  to  condemn  him,  and  even  offering  the  most  bitter  in- 
sults, while  he  labored  under  the  most  cruel  sufferings.  And 
others  were  deeply  affected  at  beholding  the  pains  he  suffered, 
which  were  rigorously  severe. 

These  various  passions  being  visibly  painted  in  their  counte- 
nances, afforded  a  melancholy  spectacle:  many  of  the  multitude 
returning  from  the  cruel  execution  with  their  eyes  fixed  upon 
the  earth,  pensive  and  silent ;  their  hearts  ready  to  burst  with 
grief,  groaning  deeply  within  themselves,  shedtling  floods  of  tears, 
and  smiting  on  their  breasts. 

The  grief  they  now  felt  for  the  blessed  Jesus  was  distinguish- 
ed from  their  former  rage  against  him  by  this  remarkable  par- 
ticular, that  their  rage  was  entirely  owing  to  the  artful  insinua- 
tions of  the  priests ;  whereas  their  grief  was  genuine,  and  the 
natural  feelings  of  their  own  hearts,  greatly  affected  with  the 
truth  and  innocence  of  him  who  was  the  object  of  their  commis- 
eration. And  as  flattery  had  no  share  in  this  mourning,  so  the 
expressions  of  their  sorrow  were  such  as  became  a  real  and  un- 
feigned passion. 

Thus  were  demonstrated  by  many  awful  tokens,  the  truth, 
the  divinity,  the  power  of  our  Redeemer's  mission :  the  blind, 
the  obdurate  Jews  were  struck  with  horror,  fully  convinced  that 
the  person  they  had  cruelly  put  to  death,  was  nothing  less  than  the 
Son  and  Servant  of  God,  the  promised  Messiah,  the  Saviour  of 
the  world. 


CHAPTER  XL. 

The  blessed  Jesus  treated  with  indignity  after  the  Crucifixion. — 
A  pious  person  begs  his  body  of  Pilate,  in  order  for  interment. 

IT  was  expressly  forbidden  by  the  law  of  Moses,  that  the 
bodies  of  those  who  were  hanged  should  remain  all  night  on 
the  tree.  In  conformity  to  this  law,  and  because  the  sabbath 


42G  LIFE    OF    JESUS    CHRIST. 

was  at  hand,  the  Jews  begged  the  governor  that  the  legs  of  the 
three  persons  crucified  might  be  broken,  to  hasten  their  death. 
To  this  request  Pilate  readily  consented  ;  and  accordingly  gave 
the  necessary  01  der  to  the  soldiers  to  put  it  in  execution. 

But  on  perceiving  that  Jesus  was  already  dead,  the  soldiers  did 
not  give  themselves  the  trouble  of  breaking  his  legs,  as  they  had 
done  those  of  the  two  malefactors  that  were  crucified  with  him. 
One  of  them,  however,  either  out  of  wantonness  or  cruelty,  thrust 
a  spear  into  his  side,  and  out  of  the  wound  flowed  blood  and 
water. 

This  wound,  therefore,  was  of  the  greatest  importance  to 
mankind,  as  it  abundantly  demonstrated  the  truth  of  our  Sav- 
iour's death,  and  consequently  prevented  all  objections  that  the 
enemies  to  our  holy  faith  would  otherwise  have  raised  against 
it.  The  Evangelist  adds,  that  the  legs  of  our  great  Redeemer 
were  not  broken,  but  his  side  pierced,  that  two  particular  pro- 
phecies might  be  fulfilled  :  "  A  bone  of  him  shall  not  be  broken ;" 
and,  "  they  shall  look  on  him  whom  they  have  pierced." 

Among  the  disciples  of  our  blessed  Jesus,  was  one  called  Jo- 
seph of  Arimathea ;  a  person  equally  remarkable  for  his  birth, 
fortune,  and  office.  This  man,  who  was  not  to  be  intimidated 
by  the  malice  of  his  countrymen,  went  boldly  to  Pilate,  and 
begged  the  body  of  his  great  Master.  He  had,  indeed,  no- 
thing to  fear  from  the  Roman  governor,  who,  during  the  whole 
course  of  our  Saviour's  trial,  had  shown  the  greatest  inclination 
to  release  him  ;  but  he  had  reason  to  apprehend  that  this  action 
might  draw  upon  him  the  malice  of  the  rulers  of  the  Jews,  who 
had  taken  such  great  pains  to  get  the  Messiah  crucified. 

However,  the  great  regard  he  had  for  the  remains  of  his  Mas- 
ter, made  him  despise  the  malice  of  the  Jews ;  being  persuaded 
that  Omnipotence  would  defend  him,  and  cover  his  enemies  with 
shame  and  confusion.  And  he  \vell  knew,  that  if  no  friend  pro- 
cured a  grant  of  the  body,  it  would  be  ignominiously  cast  out 
among  the  executed  malefactors. 

Piiate  was  at  first  surprised  at  the  request  of  Joseph,  thinking 
it  highly  improbable  that  he  should  be  dead  in  so  short  a  time. 
He  had,  indeed,  given  orders  for  the  soldiers  to  break  the  legs  of 
the  crucified  persons  :  but  he  knew  it  was  common  for  them  to 
live  many  hours  after  that  operation  was  performed ;  for  though 
the  pain  they  felt  must  be  exquisite  to  the  last  degree,  yet,  as  the 
vital  parts  remained  untouched,  life  would  continue  some  time  in 
the  miserable  body. 

The  governor,  therefore,  called  the  centurion,  to  know  the 
truth  of  what  Joseph  had  told  him  ;  and  being  convinced,  from 
the  answer  of  that  officer,  that  Jesus  had  been  dead  some  time, 
he  readily  gave  the  body  to  Joseph. 


LIFE    OF   JESUS    CHRIST.  429 

This  worthy  counsellor  having  obtained  his  request,  repaired 
lo  Mount  Calvary  ;  and,  being  assisted  by  Nicodemus,  took  the 
body  down  from  the  cross.  The  latter  was  formerly  so  cautious 
in  visiting  Jesus  that  he  came  to  him  by  night  But  in  paying 
the  last  duties  to  his  Master,  he  used  no  art  to  conceal  his  design. 
He  showed  a  courage  far  superior  to  that  of  any  of  his  apostles, 
not  only  assisting  Joseph  in  taking  down  the  body  of  Jesus  from 
the  cross,  but  bringing  with  him  a  quantity  of  spices,  necessary 
in  the  burial  of  his  Saviour. 

Accordingly  they  wrapped  the  body  with  the  spices  in  fine  linen, 
and  laid  it  in  a  new  sepulchre,  which  Joseph  had  hewn  out  of  a 
rock  for  himself.  This  sepulchre  was  situated  in  a  garden,  near 
Mount  Calvary :  and,  in  which  having  carefully  deposited  the 
body  of  the  blessed  Jesus,  they  fastened  the  door,  by  rolling  to 
it  a  very  large  stone.  "  And  when  Joseph  had  taken  the  body, 
he  wrapped  it  in  a  clean  linen  cloth,  and  laid  it  in  his  own  new 
tomb,  which  he  had  hewn  out  in  the  rock  ;  and  he  rolled  a  great 
stone  to  the  door  of  the  sepulchre,  and  departed."  Matt,  xxvii. 
59,  60. 

Oh !  what  a  wonderful  spectacle  was  now  exhibited  in  thia 
memorable  sepulchre  !  He  who  clothes  himself  with  light,  as 
with  a  garment,  and  walks  upon  the  wings  of  the  wind,  was 
pleased  to  wear  the  habiliments  of  mortality,  and  dwell  among 
the  prostrate  dead !  Who  can  repeat  the  wondrous  truth  too 
often  ?  Who  can  dwell  upon  the  enchanting  theme  too  long  ? 
He  who  sits  enthroned  in  glory,  and  diffuses  bliss  among  all  the 
heavenly  host,  was  once  a  pale  and  bloody  corpse,  and  pressed 
the  floor  of  this  little  sepulchre ! 

O  death  !  how  great  was  thy  triumph  in  that  hour  !  never  did 
thy  gloomy  realms  contain  such  a  prisoner  before — Prisoner 
did  I  say  ?  No,  he  was  more  than  Conqueror.  He  arose  far 
more  mighty  than  Samson  from  a  transient  slumber;  broke 
down  the  gates  and  demolished  the  strong  holds  of  those  dark 
dominions.  And  this,  O  mortals  !  is  your  consolation  and  secu- 
rity. Jesus  hath  trod  the  dreadful  path,  and  smoothed  it  for 
your  passage.  Jesus,  sleeping  in  the  chambers  of  the  tomb, 
has  brightened  the  dismal  mansion,  and  left  an  inviting  odour 
in  those  beds  of  dust.  The  dying  Jesus  is  your  sure  pro- 
tection, your  unquestionable  passport  through  the  territories  of  the 
grave.  Believe  in  him,  and  they  shall  prove  a  "  highway  to 
Sion ;"  shall  transmit  you  safe  to  Paradise.  Believe  in  him, 
and  you  shall  be  no  losers,  but  unspeakable  gainers  by  your 
dissolution.  For  hear  what  the  oracle  of  heaven  says  on  this 
important  point :  "  Whoso  believeth  in  me  shall  never  die.' 
Death  shall  no  longer  be  inflicted  as  a  punishment,  but  rather 
vouchsafed  as  a  blessing.  The  exit  is  the  end  of  their  frailty 


430  LIFE    OF   JESUS    CHRIST. 

and  their  entrance  upon  perfection  :  their  last  groan  is  the  pre- 
lude to  life  and  immortality. 

But  to  return.  The  women  of  Galilee,  who  had  watched 
their  dear  Redeemer  in  his  last  moments,  and  accompanied  his 
body  to  the  sepulchre,  observing  that  the  funeral  rites  were  per- 
formed in  a  hurry,  agreed  among  themselves,  as  soon  as  the 
Sabbath  was  passed,  to  return  to  the  sepulchre,  and  embalm 
the  body  of  their  dead  Saviour,  by  anointing  and  swathing  him 
in  the  manner  then  common  among  the  Jews.  Accordingly 
they  retired  to  the  city,  and  purchased  the  spices  necessary  for 
that  purpose ;  Nicodemus  having  furnished  only  a  mixture  of 
myrrh  and  aloes. 

'During  these  transactions,  the  chief  priests  and  pharisees,  re- 
membering that  Jesus  had  more  than  once  predicted  his  own 
resurrection,  came  to  the  governor,  and  informed  him  of  it, 
begging,  at  the  same  time,  that  a  guard  might  be  placed  at 
the  sepulchre,  lest  his  disciples  should  carry  away  the  body, 
and  affirm  that  he  was  risen  from  the  dead.  This  happened  a 
little  before  it  was  dark  in  the  evening,  called  "  the  next  day 
that  followed,"  by  the  Evangelist,  because  the  Jewish  day  began 
at  sunset. 

This  request  being  thought  reasonable  by  Pilate,  he  gave 
them  leave  to  take  as  many  soldiers  as  they  pleased,  out  of  the 
cohort,  which  at  the  feast  came  from  the  castle  of  Antonia,  and 
kept  guard  of  the  porticoes  of  the  temple.  For  that  they  were 
not  Jewish  but  Roman  soldiers,  whom  the  priests  employed  to 
watch  the  sepulchre,  is  evident  from  their  asking  them  of  the 
governor.  Besides,  when  the  soldiers  returned  with  the  news 
of  our  Saviour's  resurrection,  the  priests  desired  them  to  report 
that  his  disciples  had  stolen  him  away  while  they  slept :  and 
to  encourage  them  to  tell  the  falsehodd  boldly,  promised  that  ii 
their  neglect  of  duty  came  to  the  governor's  ears,  proper  methods 
should  be  used  to  pacify  him,  and  deliver  them  from  any  punish- 
ment :  a  promise  which  there  was  no  need  of  making  to  their 
own  servants. 

The  priests  having  thus  obtained  a  guard  of  Roman  soldiers, 
men  long  accustomed  to  military  duties,  and  therefore  the  most 
proper  for  watching  the  body,  set  out  with  them  to  the  sepulchre ; 
and  to  prevent  these  guards  from  combining  with  the  disciples 
in  carrying  on  any  fraud,  placed  them  at  their  post,  and  sealed 
the  stone  which  was  rolled  to  the  door  of  the  sepulchre. 

Thus  what  was  designed  to  expose  the  mission  and  doctrines 
of  Jesus,  as  rank  falsehood  and  vile  imposture,  proved  in  fact 
the  strongest  confirmation  of  the  truth  and  divinity  of  the  same, 
that  could  possibly  be  given  ;  and  placed  what  they  wanted  to 
refute  (which  was  his  resurrection  from  the  dead)  even  beyond 
a  doubt. 


LIFE    OF    JESUS    CHRIST.  431 


CHAPTER  XLI. 

Two  pious  Women  go  to  view  the  Sepulchre  of  their  crucified  Lord 
and  Saviour. — An  awful  phenomenon  happens. — A  minister- 
ing Spirit  descends. — The  Redeemer  bursts  the  chains  of  death, 
and  rises  from  the  confines  of  the  grave. 

VERY  early  in  the  morning,  after  the  Sabbath,  Mary  Magda- 
lene, and  the  other  Mary  came  to  visit  the  sepulchre,  in  order  to 
embalm  our  Lord's  body ;  for  the  performance  of  which,  they 
had,  in  concert  with  several  other  women  from  Galilee,  brought 
ointments  and  spices.  But  before  they  reached  the  sepulchre, 
there  was  a  great  earthquake  preceding  the  most  memorable 
event  that  ever  happened  among  the  children  of  men,  the  resur- 
rection of  the  Son  of  God  from  the  dead.  "  For  the  angel  oi 
the  Lord  descended  from  heaven,  and  came  and  rolled  back  the 
stone  from  the  door  of  the  sepulchre,  and  sat  upon  it ;  his  coun- 
tenance was  like  lightning,  and  his  raiment  white  as  snow  :  and 
for  fear  of  him  the  keepers  did  shake,  and  became  as  dead  men;" 
they  fled  into  the  city,  and  the  Saviour  of  the  world  rose  from 
the  dead. 

The  angel,  who  had,  till  then,  sat  upon  the  stone,  quitted  his 
station,  and  entered  into  the  sepulchre.  In  the  mean  time  Mary 
Magdalene,  and  the  other  Mary,  were  still  on  their  way  to  the 
sepulchre,  together  with  Salome,  who  joined  them  on  the  road. 
As  they  proceeded  on  their  way,  they  consulted  among  them- 
selves, with  regard  to  the  method  of  putting  their  design  ot 
embalming  the  body  of  their  Master  into  execution ;  particularly 
with  respect  to  the  enormous  stone  which  they  had  seen  placed 
there,  with  the  utmost  difficulty,  two  days  before.  "  Who," 
said  they,  "  shall  roll  away  the  stone  from  the  door  of  the  sep- 
ulchre ?  For  it  was  very  great." — But  in  the  midst  of  this 
deliberation  about  removing  this  great  and  sole  obstacle  to 
their  design  (for  it  Iocs  not  appear  they  knew  any  thing  of  the 
guard)  they  lifted  up  their  eyes,  and  perceived  it  was  already 
rolled  away. 

Alarmed  at  so  extraordinary  and  unexpected  a  circumstance, 
Mary  Magdalene  concluded,  that  the  stone  could  not  have  been 
rolled  away  without  some  design  ;  and  that  those  who  rolled  it 
away  could  have  no  other  intent  than  that  of  removing  our 
I  .ord's  body.  Imagining,  by  appearances,  that  they  had  really 
done  so,  she  ran  immediately  to  acquaint  Peter  and  John  of 
what  she  had  seen,  and  what  she  suspected  ;  leaving  Mary  and 
Salome  there,  that  if  the  other  women  should  arrive  during  her 
absence,  they  might  acquaint  them  with  their  surprise,  at  find 


432  LIFE    OF    JESUS    CHRIST. 

nig  the  stone  removed,  and  of  Mary  Magdalene's  running  to 
inform  the  apostles  of  it. 

In  the  mean  time,  the  soldiers,  who  were  terrified  at  seeing  an 
awful  messenger  from  on  high  roll  away  the  stone  from  the  door 
of  the  sepulchre,  and  open  it  in  quality  of  a  servant,  fled  into 
the  city,  and  informed  the  rulers  of  these  miraculous  appear- 
ances. This  account  was  highly  mortifying  to  the  chief  priests, 
as  it  was  a  proof  of  our  Saviour's  resurrection  that  could  not  be 
denied :  they,  therefore,  resolved  to  stifle  it  immediately :  and 
accordingly  bribed  the  soldiers  to  conceal  the  real  fact,  and  to 
publish  every  where,  that  his  disciples  had  stolen  the  body  out  of 
the  sepulchre. 

What !  the  body  taken  away  while  the  sepulchre  was  guarded 
by  Roman  soldiers  ?  Yes,  the  disciples  stole  the  body  while  the 
soldiers  slept !  A  story  so  inconsistent,  and  which  so  evidently 
carries  the  marks  of  its  own  confutation  with  it,  that  it  deserves 
no  answer. 

The  priests  themselves  could  not  be  so  stupid  as  not  to  foresee 
what  constructions  the  world  would  put  upon  the  account  given 
by  persons  who  pretended  to  know  and  tell  what  was  done  while 
they  were  asleep. 


CHAPTER  XLII. 

The  angel  addresses  the  pious  Women. — Two  disciples  go  to  the 
Sepulchre. — Jesus  appears  to  Mary  Magdalene. — Afterwards 
to  a  company  of  Women. — Peter  meets  his  Lord  and  Master, 
after  his  Resurrection. 

WHILE  Mary  Magdalene  was  going  to  inform  the  disciples 
that  the  stone  was  rolled  away  from  the  mouth  of  the  sepul- 
chre, and  the  body  taken  away,  Mary  and  Salome  continued 
advancing  towards  the  sepulchre,  and  at  their  arrival  found, 
what  they  expected,  the  body  of  their  beloved  Master  gone 
from  the  place  where  it  had  been  deposited  by  Nicodemus  and 
Joseph  of  Arimathea ;  but  at  the  same  time  beheld,  to  their 
great  astonishment,  a  beautiful  young  man,  in  shining  raiment, 
very  glorious  to  behold,  sitting  on  the  right  side  of  the  sep- 
ulchre. 

Matthew  tells  us  that  it  was  the  angel  who  had  rolled  away 
the  stone,  and  frightened  away  the  guards  from  the  sepulchre. 
It  seems  he  had  now  laid  aside  the  terrors  in  which  he  was  then 
arrayed,  and  assumed  the  form  and  dress  of  a  human  being,  in 


LIFE    OF    JESUS    CHRIST.  433 

order  that  these  pious  women,  who  had  accompanied  our  Saviour 
during  the  greater  part  of  the  time  of  his  public  ministry,  might 
be  as  little  terrified  as  possible. 

But  notwithstanding  his  beauty  and  benign  appearance,  they 
were  greatly  affrighted,  and  on  the  point  of  turning  back,  when 
the  heavenly  messenger,  to  banish  their  fears,  told  them,  in  a 
gentle  accent,  that  he  knew  their  errand.  "  Fear  not,"  said  he, 
"  for  I  know  that  ye  seek  Jesus  which  was  crucified.  He  is 
nor  here,  for  he  is  risen,  as  he  said  :"  and  then  invited  them  to 
come  down  into  the  sepulchre,  and  view  the  place  where  the 
Son  of  God  had  lain  :  that  is,  to  look  on  the  linen  clothes,  and 
the  napkin  that  had  been  about  his  head,  and  which  he  had  left 
behind  him  when  he  arose  from  the  dead :  for  to  look  at  the 
place  in  any  other  view  would  not  have  tended  to  confirm  their 
faith  of  his  resurrection. 

The  women,  greatly  encouraged  by  the  agreeable  news,  as 
well  as  by  the  peculiar  accent  with  which  this  sweet  messenger 
from  the  heavenly  Canaan  delivered  his  speech,  went  down  into 
the  sepulchre,  when,  behold,  another  of  the  angelic  choir  ap- 
peared. 

They  did  not,  however,  yet  seem  to  give  sufficient  credit  to 
what  was  told  them  by  the  angel ;  and  therefore  the  other  gently 
chid  them  for  seeking  the  living  among  the  dead,  with  an  inten- 
tion to  do  him  an  office  due  only  to  the  latter,  and  for  not  be- 
lieving what  was  told  them  by  a  messenger  from  heaven,  or 
rather  for  not  remembering  the  words  which  their  great  Master 
himself  had  told  them  with  regard  to  his  own  resurrection. 
"  Why  seek  ye  the  living  among  the  dead  ?  He  is  not  here, 
but  is  risen :  remember  how  he  spake  unto  you  when  he  was 
yet  in  Galilee,  saying,  The  Son  of  man  must  be  delivered,  into 
the  hands  of  sinful  men,  and  be  crucified,  and  the  third  day  rise 
again." 

When  the  women  had  satisfied  their  minds  by  looking  at  the 
place  where  the  Lord  had  lain,  and  where  nothing  was  to  be 
found  but  the  linen  clothes,  the  angel  who  first  appeared  to 
them  resumed  the  discourse,  and  bade  them  go  and  tell  his  dis- 
ciples, particularly  Peter,  the  glad  tidings  of  his  Master's  res- 
urrection from  the  dead ;  that  he  was  going  before  them  to 
Galilee ;  and  that  they  should  there  have  the  pleasure  of  seeing 
him. 

The  reason  why  the  disciples  were  ordered  to  go  into  Gali 
lee  to  meet  their  great  and  beloved  Master  seems  to  be  this 
they  were  now  most  of  them  in  Jerusalem,  celebrating  the  pass- 
over  ;  and  it  may  be  easily  imagined  that,  on  receiving  the  news 
of  the  Lord's  resurrection,  many,  if  not  all,  would  resolve  to 
tarry  in  Jerusalem,  in  expectation  of  meeting  him  there  .  a  thing 
that  must  have  proved  of  great  detriment  to  them,  at  that  time 

28 


434  LIFE    OF    JESUS    CHRIST. 

of  the  year,  when  the  harvest  was  about  to  begin,  the  sheaf  of 
fiist  fruits  being  always  offered  on  the  second  day  of  the  passovcr 
week. 

In  order,  therefore,  to  prevent  their  staying  so  long  from  home, 
the  message  was  sent  directing  them  to  return  into  Galilee,  with 
full  assurance  that  they  should  there  have  the  pleasure  of  seeing 
their  great  Lord  and  Master ;  and  by  that  means  have  all  their 
doubts  removed,  and  be  fully  convinced  that  he  had  patiently  un- 
dergone all  his  sufferings  for  the  sins  of  man-kind. 

The  women,  highly  elated  with  the  news  of  their  Lord's  resur- 
rection, left  the  sepulchre  immediately,  and  ran  to  carry  the  dis- 
ciples the  glad  tidings. 

During  these  transactions  at  the  sepulchre,  Peter  and  John, 
having  been  informed  by  Mary  Magdalene,  that  the  stone  was 
rolled  away,  and  the  body  of  Jesus  not  to  be  found,  were  hast- 
ening to  the  grave,  and  missed  the  women  who  had  seen  the 
appearance  of  angels. 

The  disciples  being  astonished  at  what  Mary  Magdalene  had 
told  them,  and  desirous  of  having  their  doubts  cleared  up,  made 
all  the  haste  possible  to  the  sepulchre  ;  and  John,  being  young- 
er than  Peter,  arrived  at  the  sepulchre  first,  but  did  not  go  in, 
contenting  himself  with  stooping  down,  and  seeing  the  linen 
clothes  lying,  which  had  been  wrapped  about  our  Saviour's 
body.  Peter  soon  arrived,  and  went  to  the  sepulchre,  where  he 
saw  the  "  linen  clothes  lie :  and  the  napkin  that  was  about  his 
head  not  lying  with  the  linen  clothes,  but  wrapped  together  in  a 
place  by  itself." 

Our  Lord  left  the  grave-clothes  in  the  sepulchre,  probably  to 
show  that  his  body  was  not  stolen  away  by  his  disciples,  who 
in  such  a  case  would  not  have  taken  time  to  have  stripped  it. 
Besides,  the  circumstances  of  the  grave-clothes  induced  the  dis- 
ciples themselves  to  believe  when  the  resurrection  was  related  to 
them.  But  at  that  time  they  had  not  any  suspicion  that  he  was 
risen  from  the  dead. 

These  two  disciples  having  thus  satisfied  themselves  that  what 
Mary  Magdalene  had  told  them  was  really  true,  returned  to  theii 
respective  habitations  ;  but  Mary  continued  weeping  at  the  door 
of  the  sepulchre.  She  had,  it  seems,  followed  Peter  and  John  to 
the  garden,  but  did  not  return  with  them,  being  anxious  to  find 
the  body.  Accordingly,  stepping  down  into  the  sepulchre  to  ex- 
amine it  once  more,  she  saw  two  angels  sitting,  the  one  at  the 
head  and  the  other  at  the  feet  where  the  body  of  Jesus  had  lain. 
They  were  now  in  the  same  position  as  when  they  appeared  to 
the  other  women  ;  but  had  rende?-ed  themselves  invisible  while 
Peter  and  John  were  at  the  sepulchre. 

Mary,  on  beholding  these  heavenly  messengers,  dressed  in 
robes  of  light,  was  greatly  tei rifled.  But  they,  in  the  most 


LIFE    OF    JESUS    CHRIST.  435 

endearing  accent,  asked  her,  "  Woman,  why  weepest  thou  ?  To 
which  she  answered,  Because  they  have  taken  away  my  Lord, 
and  i  know  not  where  they  have  laid  him."  On  pronouncing 
these  words,  she  turned  herself  about,  and  saw  Jesus  standing 
near  her :  but  the  'terror  she  was  in,  and  the  garments  in  which  he 
was  now  dressed,  prevented  her  from  knowing  him  for  some  time. 
Jesus  repeated  the  same  question  used  before  by  the  angel, 
"  Woman,  why  weepest  thou  ?"  To  which  Mary,  who  now  sup- 
posed him  to  be  the  gardener,  answered,  Sir,  if  his  body  be 
troublesome  in  the  sepulchre,  and  thou  hast  removed  him,  tell  me 
where  he  is  deposited,  and  I  will  take  him  away.  But  our  bles- 
sed Saviour,  willing  to  remove  her  anxiety,  called  her  by  her 
name  with  his  usual  tone  of  voice,  on  which  she  immediately 
knew  him  ;  and  falling  down  before  him,  would  have  embraced 
his  knees,  according  to  that  modesty  and  reverence  with  which 
the  women  of  the  East  saluted  the  men,  especially  those  who  were 
their  superiors  in  station. 

But  Jesus  refused  the  compliment,  telling  her,  that  he  was  not 
going  immediately  into  heaven.  He  was  often  to  show  himself 
to  the  disciples,  before  he  ascended ;  so  that  she  would  have  fre- 
quent opportunities  of  testifying  her  regard  to  him.  And  at  the 
same  time,  said  to  her,  "  Go  to  the  brethren,  and  say  unto  them, 
I  ascend  to  my  Father  and  your  Father ;  and  to  my  God  and 
your  God." 

Thus  did  the  blessed  Jesus  contemplate,  with  a  singular  pleas- 
ure, the  work  of  redemption  he  had  just  finished.  The  happy 
relation  between  God  and  man  which  had  been  long  cancelled 
by  sin,  was  now  renewed.  The  Almighty,  who  had  disowned 
them  on  account  of  their  disobedience,  was  again  reconciled  to 
them  ;  he  was  become  their  God  and  Father ;  they  were  exalt- 
ed to  the  honorable  relation  of  Christ's  brethren,  and  the  sons 
of  God  ;  and  their  Father  loved  them  with  an  affection  far  ex- 
ceeding that  of  the  most  tender  hearted  parent  upon  earth.— 
The  kindness  of  this  message  sent  by  our  dear  Redeemer  to 
his  disciples,  will  appear  above  all  praise,  if  we  remember  their 
late  behaviour.  They  had  every  one  of  them  forsaken  him  in 
the  greatest  extremity  ;  when  he  was  scourged  and  mocked  by 
the  Roman  soldiers,  derided  by  his  countrymen,  and  spitefully 
entreated  by  all,  they  hid  themselves  in  some  place  of  safety,  and 
preferred  their  own  security  to  the  deliverance  of  their  master. 
When  he  fainted  under  the  burden  of  his  cross,  none  of  them 
were  there  to  assist  him. 

Simon,  a  Cyrenian,  was  compelled  by  the  Roman  soldiers  to 
ease  him  of  his  ponderous  burden.  But  notwithstanding  they 
nad  refused  to  assist  their  Master  during  his  sufferings  for  the 
sins  of  the  world,  he  graciously  lie  freely  forgave  them  ;  he  as- 


LIFE    OF    JESUS    CHRIST. 

sured  them  of  their  pardon,  and  called  them  even  by  the  endear- 
ing name  of  brethren. 

There  is  something  very  remarkable  in  this  part  of  the  his- 
tory. None  of  the  apostles  or  male  disciples  were  honored  with 
the  first  appearance  of  the  angels,  or  with  the  immediate  news  oi 
the  resurrection  of  the  Son  of  God,  much  less  with  the  appear- 
ance of  Jesus  himself. 

The  angels  in  the  sepulchre  kept  themselves  invisible  all  the 
time  that  Peter  and  John  were  observing  the  linen  clothes,  and 
satisfying  themselves  that  the  body  of  their  Master  was  not 
there.  Perhaps  the  male  disciples  in  general  were  treated  with 
this  mark  of  disrespect,  both  because  they  had,  with  shameful 
cowardice,  forsaken  their  Master  when  he  was  betrayed  into  the 
hands  of  his  enemies,  and  because  their  faith  was  so  weak  that 
they  had  absolutely  despaired  of  his  being  the  Messiah,  when 
they  saw  him  expire  on  the  cross.  But  how  different  was  the 
conduct  of  the  women  !  Laying  aside  the  weakness  and  timid- 
ity natural  to  their  sex,  they  showed  an  uncommon  magnanimity 
on  this  melancholy  occasion.  For  in  contradiction  to  those  of 
the  Jews,  who  so  vehemently  required  Jesus  to  be  crucified  as 
a  deceiver,  they  proclaimed  his  innocence,  by  tears,  cries,  and 
lamentations,  when  they  saw  him  led  forth  to  suffer  on  Mount 
Calvary  ;  accompanied  him  to  the  cross,  the  most  infamous  of  all 
punishments  ;  Kindly  wailed  on  him  in  his  expiring  moments, 
giving  him  all  the  consolation  in  their  power,  though  at  the  same 
time  the  sight  of  his  sufferings  pierced  them  to  the  heart ;  and 
when  he  expired  and  his  body  was  carried  off,  they  accompanied 
him  to  his  grave,  not  despairing,  though  they  found  he  had  not 
delivered  himself,  but  to  appearance  was  conquered  by  death, 
the  universal  enemy  of  mankind.  Perhaps  these  pious  women 
entertained  some  faint  hopes  that  he  would  still  revive.  Or,  if 
they  did  not  entertain  expectations  of  that  kind,  they  at  least  cher- 
ished a  strong  degree  of  love  for  their  Lord,  and  determined  to 
do  him  all  the  honor  in  their  power. 

A  faith  so  remarkably  strong,  a  love  so  ardent,  and  a  for- 
titude so  unshaken,  could  not  fail  of  receiving  distinguished 
marks  of  the  divine  approbation :  and  they  were  accordingly 
honored  with  the  news  of  Christ's  resurrection,  before  the  male 
disciples  had  their  eyes  cheered  with  the  first  sight  of  their  be- 
loved Lord  after  he  arose  from  the  chambers  of  the  grave  ;  so 
that  they  preached  the  joyful  tidings  of  his  resurrection  to  the 
apostles  themselves. 

But  there  seem  to  have  been  other  reasons  why  our  great  Re- 
deemer showed  himself  first  to  the  women.  The  thoughts  of 
the  apostles  were  constantly  fixed  on  a  temporal  kingdom,  and 
they  had  wrested  all  his  words  into  an  agreement  with  that 
favorite  notion.  And  whatever  they  could  not  construe  as  con- 


LIFE    OF    JESUS    CHRIST.  437 

sonant  to  that  opinion,  they  seemed  either  to  have  disbelieved  or 
disregarded. 

Hence,  notwithstanding  Jesus  had  repeatedly  foretold  his  own 
sufferings,  they  were  astonished  above  measure  when  they  found 
ho  had  expired  on  the  cross.  Immortality  and  terrestrial  do- 
minion were,  according  to  their  notion,  the  characteristics  of  the 
Messiah  :  for  which  reason,  when  they  found  that  instead  of  es- 
tablishing himself  in  the  possession  of  universal  empire,  he  had 
neither  delivered  himself  from  a  handful  of  enemies,  nor  even 
from  death,  they  gave  over  their  hopes  of  his  being  the  Mes- 
siah. And  as  for  his  resurrection,  they  seem  not  to  have  enter- 
tained the  least  notion  of  it ;  so  that  when  the  news  of  this  great 
event  was  brought  to  them,  they  doubted  the  truth  of  the  in- 
formation. 

Not  so  the  women ;  they  were  more  submissive  to  their 
Master's  instruction,  and  consequently  were  much  better  pre- 
pared for  seeing  him  after  his  resurrection,  than  the  apostles , 
for  though  they  did  not  expect  that  he  would  rise  from  the 
dead,  yet  they  were  not  prejudiced  against  it.  This  cannot  be 
said  of  the  apostles :  they  not  only  absolutely  rejected  the  mat- 
ter, at  first,  as  a  thing  incredible,  but  even  after  they  were  ac- 
quainted with  the  account  the  soldiers  had  given  of  this  great 
transaction  ;  nay,  after  they  had  seen  the  blessed  Jesus  himself, 
some  of  them  were  so  unreasonable  as  still  to  doubt.  How 
much  rather  then  would  their  incredulity  have  led  them  to  sus- 
pect his  appearing  as  an  illusion,  had  he  showed  himself  to 
them  ?  These  reports  led  him  to  point  out  the  arguments  pro- 
per for  disposing  them  to  believe :  particularly  the  prophecies 
that  had  been  so  often  delivered  in  their  own  hearing,  con- 
cerning his  resurrection.  Hence  the  angels,  when  they  told 
this  event  to  the  women,  and  desired  them  to  carry  the  news  ol 
it  to  his  disciples,  put  them  in  mind  of  the  predictions  Jesus 
himself  had  made,  as  a  confirmation  of  it.  Hence  we  also 
see  the  reason  why  Jesus,  before  he  had  made  himself  known 
to  the  disciples  at  Emrnaus,  had  prepared  them  for  a  discove- 
ry, by  expounding  to  them  on  the  road,  the  several  prophe- 
cies concerning  the  Messiah,  contained  in  the  Old  Testa- 
ment. 

The  women  on  their  arrival,  told  as  many  of  the  disciples 
as  they  could  find,  that  they  had  seen  at  the  sepulchre  the  ap 
pearance  of  angels,  who  assured  them  that  Jesus  was  risen  from 
the  dead.  This  new  information  astonished  the  disciples  ex- 
ceedingly ;  and  as  they  had  before  sent  Peter  and  John  to  ex- 
amine into  the  truth  of  what  Mary  Magdalene  had  told  them, 
concerning  the  body  being  removed  out  of  the  sepulchre,  so 
they  now  judged  it  highly  proper  to  send  some  of  their  number 
to  see  the  angels,  and  learn  from  them  the  joyful  tidings  of  that 


LIFE    OF    JESUS    CHRIST. 

transaction  of  which  the  women  had  given  them  an  ac- 
count. 

That  it  was  really  the  case,  appears  from  what  the  disci- 
ples, in  their  journey  to  Emmaus,  told  their  great  Lord  and 
Must  or  ;  namely,  that  when  the  women  came  and  told  them  that 
they  had  seen  the  angels,  certain  of  their  number  went  to  the  sep- 
ulchre, and  found  it  even  as  the  women  had  said,  but  him  they 
sow  not. 

The  second  deputation  from  the  apostles  did  not  go  alone : 
for  as  Mary  Magdalene  returned  with  Peter  and  John,  who 
was  sent  to  examine  the  truth  of  her  information,  so  the  women 
who  brought  an  account  of  the  appearance  of  angels,  in  all  prob- 
ability returned  with  those  who  were  sent  to  be  witnesses  of  the 
truth  of  their  report.  Besides  curiosity,  they  had  an  errand  thith- 
er. The  angels  had  expressly  ordered  them  to  tell  the  news  to 
Peter  in  particular  ;  for  which  reason,  when  they  understood  that 
he  was  gone  to  the  sepulchre,  it  is  natural  to  think  they  would 
return  with  the  disciples  to  seek  him.  About  the  time  that  the 
disciples  and  women  set  out  for  the  sepulchre,  Peter  and  John 
reached  the  city  ;  but  passing  through  a  different  street,  did  not 
meet  their  brethren. 

The  disciples  having  a  great  desire  to  reach  the  sepulchre, 
soon  left  the  women  behind,  and  just  as  they  arrived,  Mary 
Magdalene,  having  seen  the  Lord,  was  coming  away.  But  they 
did  noi  meet  her,  because  they  entered  the  garden  at  one  door, 
while  she  was  coming  out  at  another.  When  they  came  to  the 
sepulchre,  they  saw  the  angels,  and  received  from  them  the  news 
of  their  blessed  Master's  resurrection ;  for  St.  Luke  tells  us 
"  They  found  it  even  as  the  women  had  said."  Highly  elated 
with  what  they  saw,  they  departed  and  ran  back  to  the  city, 
with  such  expedition  that  they  gave  an  account  of  what  they  had 
seen,  in  the  hearing  of  the  two  disciples,  before  Mary  Magdalene 
arrived. 

Nor  will  their  speed  appear  at  all  incredible,  if  we  consider 
that  the  nature  of  the  tidings  the  apos-tles  had  to  carry  gave  them 
wings,  as  it  were,  to  make  their  brethren  partakers  of  their  joy  at 
this  surprising  transaction. 

In  the  meantime,  the  company  of  women,  who  followed  the 
disciples,  happened  to  meet  Peter  and  John.  But  they  had  not 
gone  far  from  the  sepulchre,  before  Jesus  himself  met  them, 
and  said,  "  All  hail !"  On  which  they  approached  their  great 
Lord  and  Master,  "  held  him  by  the  feet  and  worshipped  him." 
This  favor  of  embracing  his  knees,  Jesus  had  before  refused 
to  Mary  Magdalene,  1  ecause  it  was  not  then  necessary ;  but 
he  granted  it  to  the  women,  because  the  angels'  words  having 
strongly  impressed  their  minds  with  the  notion  of  his  resurrec- 


LIFE    OF    JESUS    CHRIST.  439 

lion,  they  might  have  taken  his  appearance  for  an  illusion  of 
their  own  imagination,  had  he  not  permitted  them  to  touch 
nim.  and  convince  themselves,  by  the  united  reports  of  their 
senses,  that  he  was  their  great  Lord  and  Master,  who  was  then 
risen  from  the  dead,  alter  having  suffered  on  the  cross  for  the 
sins  of  mankind. 

This  company  of  pious  women  having  tarried  some  time  with 
Jesus  on  the  road,  did  not  arrive  with  the  joyful  tidings  of  their 
great  Master's  resurrection,  till  some  time  after  Peter  and  John : 
and  perhaps  were  overtaken  by  Mary  Magdalene  on  the  road, 
unless  we  suppose  that  she  arrived  a  few  minutes  before  them. 
But  be  that  as  it  may,  this  is  certain,  that  they  arrived  either  at, 
or  near  the  same  time,  so  that  their  accounts  of  this  miraculous 
event  tended  to  confirm  each  other. 

The  disciples  were  now  lost  in  astonishment  at  what  the 
women  had  related ;  they  considered  the  account  they  had  be- 
fore given  them,  of  their  having  seen  the  angels,  as  an  improba- 
bility, and  now  they  seem  to  have  considered  this  as  some- 
thing worse:  for  the  Evangelist  tells  us,  that  they  "believed 
not." 

Peter,  indeed,  to  whom  the  angel  sent  the  message,  was 
disposed,  by  his  sanguine  temper,  to  give  a  little  more  credit  to 
their  words  than  the  rest :  possibly,  because  the  messengers 
from  the  heavenly  Canaan  had  done  him  the  honor  of  naming 
him  in  particular. 

Elated  with  the  respect  paid  him  in  particular,  he  immediately 
repaired  again  to  the  sepulchre  ;  hoping,  in  all  probability,  that' 
his  Master  would    appear  to  him,  or  at  least,  the  angel,  who 
had  so  particularly  distinguished  him  from  the  rest  of  the  dis- 
ciples. 

As  soon  as  Peter  arrived  at  the  sepulchre,  he  stooped  down, 
and  seeing  the  linen  clothes  lying  in  the  same  manner  as  before, 
he  viewed  their  positiqn,  the  form  in  which  they  were  laid,  and 
returned,  wondering  greatly  in  himself  at  what  had  happened. 


440  LIFE  OF  JESUS  CHRIST. 


CHAPTER  XLIII 

Jesus  appears,  on  divers  occasions,  to  different  Disciples. — Re- 
proves and  convinces  Thomas  of  his  unbelief. — Shows  himself 
to  a  great  number  of  his  followers  in  Galilee. 

SOON  after  the  women's  first  return  to  the  disciples  with  the 
news  that  they  had  seen  the  appearance  of  angels,  who  told  them 
that  Jesus  was  risen  from  the  dead,  two  of  the  brethren  departed 
on  their  journey  to  a  village  called  Emmaus,  about  two  miles 
distant  from  Jerusalem.  The  concern  they  were  in,  on  account 
of  the  death  of  their  great  and  beloved  Master,  was  sufficiently 
visible  in  their  countenances.  And  as  they  pursued  their  jour- 
ney, talking  one  with  another,  and  debating  about  the  things  that 
had  lately  happened  among  them,  concerning  the  life  and  doc- 
trine, the  sufferings  and  death  of  the  holy  Jesus,  and  of  the  report 
that  was  just  spread  among  his  disciples,  of  his  being  that  very 
morning  risen  from  the  dead,  Jesus  himself  overtook  them,  and 
joined  company  with  them. 

As  he  appeared  like  a  stranger,  they  did  not  in  the  least  sus- 
pect that  their  fellow-traveller  was  no  other  than  the  great  Re- 
deemer of  the  sons  of  men.  He  soon  entered  into  discourse 
with  them,  by  inquiring  what  event  had  so  closely  engaged  them 
in  conversation,  and  why  they  appeared  so  sorrowful  and  de- 
jected, as  if  they  had  met  with  some  heavy  disappointment. 

One  of  them,  whose  name  was  Cleophas,  being  surprised  at 
the  question,  replied,  Is  it  possible  that  you  can  be  so  great  a 
stranger  to  the  affairs  of  the  world,  as  to  have  been  at  Jerusa- 
lem, and  not  to  have  heard  the  surprising  events  that  have  hap- 
pened there  ?  Events  that  have  astonished  the  whole  city,  arid 
are  now  the  common  topic  of  conversation  among  all  the  inhab- 
itants ?  Jesus  asked  what  surprising  events  he  meant.  To 
which  Cleophas  replied,  The  transactions  which  have  happened 
concerning  Jesus  of  Nazareth,  who  appeared  as  a  great  prophet 
and  teacher  sent  from  God  •  and  accordingly  was  highly  vene- 
rated among  the  people,  for  the  excellency  of  his  doctrine, 
his  humility  of  life,  and  the  number,  benefit,  and  greatness  of  his 
miracles. 

Our  chief  priests  and  elders  therefore  envying  him  as  one  who 
lessened  their  authority  over  the  people,  apprehended  him,  and 
found  means  to  put  him  to  death. 

But  we  firmly  believed  he  would  have  proved  himself  the 
Messiah,  or  great  Deliverer:  and  this  persuasion  we  a  long 
time  supported  ;  nor  were  we  willing  to  abandon  it,  even  when 
we  saw  him  put  to  death.  But  it  is  now  three  days  since 


LIFE    OF    JESUS    CHRIST.  441 

these  things  were  done  :  and  therefore  we  begin  to  fear  we  were 
mistaken. 

This  very  morning,  indeed,  a  thing  happened,  which  extremely 
surprises  us,  and  we  are  very  solicitous  with  regard  to  the  event. 
Some  women,  who  had  entertained  the  same  hopes  and  expecta- 
tions as  we,  going  early  in  the  morning  to  pay  the  last  duties  to 
their  Master,  by  embalming  his  body,  returned  with  great  haste 
to  the  city,  and  informed  us  that  they  had  been  to  the  sepulchre, 
but  were  disappointed  in  not  finding  the  body  ;  and  to  increase 
our  surprise,  they  added,  that  they  had  seen  an  appearance  of 
angels,  who  told  them  that  Jesus  was  risen  from  the  dead. 

This  relation  seemed  at  first  to  us  not  probable  ;  nay,  alto- 
gether incredible  ;  but  two  of  the  company  going  immediately 
after  to  the  sepulchre,  found  every  thing  exactly  as  the  women 
had  reported ;  they  saw  the  angels,  but  heard  not  any  thing  of 
the  body  :  so  that  we  are  still  in  doubt  and  perplexity,  with  re- 
gard to  this  wonderful  event. 

In  reply,  Jesus  said,  Why  are  ye  so  very  averse  to  believe 
all  that  the  prophets  have  with  one  voice  predicted  concerning 
the  Messiah  ?  Is  it  not  clearly  and  very  expressly  foretold  in 
all  the  prophetic  writings,  that  it  was  appointed  by  the  counsel  oi 
Omnipotence  for  the  Messiah'to  suffer  in  this  manner;  and  that 
after  sustaining  the  greatest  indignities,  reproach,  and  contempt, 
from  the  malice  and  perverseness  of  mankind,  and  even  under- 
going an  ignominious  and  cruel  death,  he  should  be  exalted  to  a 
glorious  arid  eternal  kingdom  ?  Having  said  this,  he  began  at  the 
writings  of  Moses,  and  explained  to  them,  in  order,  all  the  prin- 
cipal passages,  both  in  the  books  of  the  great  legislator,  and  the 
writings  of  the  other  prophets,  relating  to  his  own  sufferings, 
death,  and  glorious  resurrection. 

And  this  he  did  with  such  surprising  plainness,  clearness,  and 
strength,  that  the  two  disciples,  not  yet  suspecting  who  he  was, 
were  as  much  amazed  to  find  a  stranger  so  well  acquainted  with 
all  that  Jesus  did  and  suffered,  as  they  at  first  wondered  at  his  ap- 
pearing to  be  totally  ignorant  of  these  transactions.  They  were 
also  astonished  to  hear  him  interpret  and  apply  the  Scriptures  to 
their  present  purpose  with  such  readiness  and  convincing  clear- 
ness of  argument,  as  carried  with  it  a  strange  and  unusual  au* 
thority  and  efficacy.  When,  therefore,  they  came  to  the  village 
whither  they  were  going,  and  Jesus  seemed  as  if  he  would  have 
passed  on,  and  travelled  further,  they,  desirous  of  his  company, 
pressed  him  in  the  strongest  manner,  to  tarry  with  them  that  night, 
as  it  was  then  late. 

To  this  request  the  great  Redeemer  of  mankind  consented ; 
and  when  they  were  set  down  to  supper,  he  took  bread  and 
«•"•  ve  thanks  to  God,  and  brake  it,  and  gave  it  to  them,  in  the 


44*2  LIFE    OF    JESUS    CHRIST. 

same  manner  he  used  to  do,  while  he  conversed  with  them  upon 
earth,  before  his  death.  This  engaged  their  attention,  and  look- 
ing steadfastly  on  him,  they  perceived  it  was  their  great  and  be- 
loved Master. 

But  they  had  no  time  to  express  their  joy  and  astonishment  to 
their  benevolent  Redeemer :  for  he  immediately  vanished  out  ol 
their  sight. 

As  soon  as  they  found  their  Master  was  departed,  they  said 
one  to  another,  How  slow  and  stupid  we  were  before,  not  to 
know  him  upon  the  road,  while  he  explained  to  us  the  scriptures ; 
when,  besides  the  affability  of  his  discourse,  and  the  strength  and 
clearness  of  his  argument,  we  perceived  such  an  authority  in 
what  he  said,  and  such  a  powerful  efficacy  attending  his  words, 
and  striking  our  hearts  with  affection,  that  we  could  not  but  have 
known  him  (if  we  had  not  been  remarkably  stupid)  to  have  been 
the  very  same  that  used  to  accompany  his  teaching,  and  was  pe- 
culiar to  it. 

This  surprising  event  would  not  admit  them  to  stay  any  longer 
in  Emrnaus.  They  returned  that  very  night  to  Jerusafem,  and 
found  the  apostles,  with  several  other  disciples,  discoursing  about 
the  resurrection  of  their  Master  ;  and  on  their  entering  the  room 
the  disciples  accosted  them,  saying,  "  The  Lord  is  risen  indeed, 
and  hath  appeared  unto  Simon." 

They  had  given  little  credit  to  the  reports  of  the  women,  sup- 

gasing  they  were  occasioned  more  by  imagination  than  reality, 
ut  when  a  person  of  Peter's  capacity  and  gravity  declared  he 
had  seen  the  Lord,  they  began  to  think  that  he  was  really  risen 
from  the  dead.  And  their  belief  was  greatly  confirmed  by  the 
arrival  of  the  two  disciples  from  Emmaus,  who  declared  to  their 
brethren  how  Jesus  appeared  to  them  on  the  road,  and  how  they 
discovered  him  to  be  their  Master  by  the  circumstances  before 
related. 

While  the  disciples  from  Emmaus  were  thus  describing  the 
manner  of  the  appearance  of  Jesus  to  them,  and  offering  argu- 
ments to  convince  those  who  doubted  the  truth  of  it,  their  great 
Master  himself  put  an  end  to  the  debate,  by  standing  in  the  midst 
pf  them,  and  saying,  "  Peace  be  unto  you." 

This  appearance  of  our  blessed  Saviour  greatly  terrified  the 
disciples,  who  supposed  they  had  seen  a  spirit ;  for,  having  se- 
cured the  doors  of  the  house  where  they  were  assembled  for  fear 
of  the  Jews,  and  Jesus  having  opened  the  locks  by  his  miiacu- 
lous  power,  without  the  knowledge  of  any  in  the  house,  it  was 
natural  foi  them  to  think,  that  a  spirit  only  could  enter.  The 
circumstance  therefore  of  the  doors  being  shut  is  very  happily 
mentioned  by  St.  John ;  because  it  suggests  a  reason  why  the 
disciples  took  their  Master  for  a  spirit,  notwithstanding  many 
of  them  were  convinced  that  he  was  really  risen  from  the 


LIFE    OF    JESUS    CHRIST.  44H 

dead,  and  were  at  that  moment  conversing  about  his  resurrec- 
tion. 

But,  to  dispel  their  fears  and  doubts,  Jesus  came  forward,  and 
spoke  to  them  in  the  most  endearing  accent ;  showed  them  his 
hands  and  his  feet,  and  desired  them  to  handle  him,  in  order  to 
convince  themselves  by  the  united  powers  of  their  different  sen- 
ses, that  it  was  he  himself,  and  no  spectre  or  apparition.  "  Why 
are  ye  troubled,"  said  the  benevolent  Redeemer  of  mankind, 
"  and  why  do  thoughts  arise*in  your  hearts  ?  Behold  my  hands 
and  my  feet,  that  it  is  I  myself:  handle  me  and  see,  for  a  spirit 
hath  not  flesh  and  bones  as  ye  see  me  have." 

These  infallible  proofs  sufficiently  convinced  the  disciples  of 
the  truth  of  their  Lord's  resurrection,  and  they  received  him 
with  rapture  and  exultation.  But  their  joy  and  wonder  had 
so  great  an  effect  upon  their  minds,  that  some  of  them  sensible 
of  the  great  commotion  they  were  in,  suspended  their  belief,  till 
they  had  considered  the  matter  more  calmly.  Jesus,  therefore, 
knowing  their  thoughts,  called  for  meat  and  ate  with  them,  in 
order  to  prove  more  fully  the  truth  of  his  resurrection  from  the 
dead,  and  the  reality  of  his  presence  with  them  on  this  oc- 
casion. 

After  giving  this  farther  ocular  demonstration  of  his  having 
vanquished  the  power  of  death,  and  opened  the  tremendous- 
portals  of  the  grave,  he  again  repeated  his  salutation,  "  Peace 
be  unto  you."  Adding,  "  The  same  commission  that  my  Father 
hath  given  unto  me,  I  give  unto  you :  go  ye  therefore  into  eve- 
ry part  of  the  world,  and  preach  the  Gospel  to  all  the  children 
of  men."  Then  breathing  on  them,  he  said,  "  Receive  ye  the 
Holy  Ghost,  to  direct  and  assist  you  in  the  execution  of  your 
commission.  Whosoever  embraces  your  doctrine,  and  sincerely 
repents,  ye  shall  remit  his  sins,  and  your  sentence  of  absolution 
shall  be  ratified  and  confirmed  in  the  courts  of  heaven.  And 
whosoever  either  obstinately  rejects  your  doctrine,  disobeys  it. 
or  behaves  himself  unworthily  after  he  hath  embraced  it,  his  sins 
shall  not  be  forgiven  him  ;  but  the  censure  ye  shall  pass  upon  him 
on  earth  shall  be  confirmed  in  heaven." 

Thomas,  otherwise  called  Didymus,  was  absent  at  the  meet- 
ing of  the  apostles ;  nor  did  this  happen  without  the  special  di- 
rection of  Providence,  that  the  particular  and  extraordinary  sat- 
isfaction which  was  afterwards  granted  him,  might  be  an  abun- 
dant, and  undeniable  testimony  of  the  truth  of  our  blessed  Sav- 
iour's resurrection  to  all  succeeding  generations.  The  rest  ol 
the  apostles  therefore  told  him,  that  they  had  seen  the  Lord,  and 
repeated  to  him  the  words  he  had  delivered  in  their  hearing. 
But  Thomas  replied,  "  This  event  is  of  such  great  importance, 
that  unless  to  prevent  all  possibility  of  deception,  I  see  him 
with  my  own  eyes,  and  feel  him  with  mine  own  hands,  putting 


444  LIFE    Or     JESUS    CHRIST. 

my  lingers  into  the  print  of  his  nails,  whereby  he  was  fastened  to 
tho  cross,  and  thrust  my  hand  into  his  side,  which  the  soldiei 
pierced  with  his  spear  ;  I  will  not  believe  that  he  is  really  and 
truly  risen  from  the  dead." 

Thus  have  we  enumerated  in  the  most  explicit  manner,  the 
transactions  of  that  day  on  which  the  great  Redeemer  of  man- 
kind arose  from  the  dead  ;  a  day  highly  to  be  remembered  by 
the  children  of  men,  throughout  all  generations.  A  day,  in 
which  was  fully  completed  and  displayed  the  conceptions  lodged 
in  the  breast  of  infinite  Wisdom  !  even  those  thoughts  of  love 
and  mercy,  on  which  the  salvation  of  the  world  depended. 
Christians  have  therefore  the  highest  reason  to  solemnize  this 
day  with  gladness,  each  returning  week,  by  ceasing  from  their 
labor,  and  giving  up  themselves  to  prayer,  pious  meditations, 
and  other  exercises  of  religion.  The  redemption  of  mankind, 
which  they  we.ekly  commemorate,  affords  matter  for  eternal 
thought;  it  is  a  subject  impossible  to  be  equalled,  and  whose 
lustre  neither  length  of  time,  nor  frequent  reviewing,  can  either 
tarnish  or  diminish.  It  resembles  the  sun,  which  we  behold, 
always  the  same  glorious  and  luminous  object;  for  the  benefit 
we  celebrate  is,  after  so  many  ages,  as  fresh  and  beautiful  as 
ever,  and  will  always  continue  the  same,  flourishing  in  the  mem- 
ories of  pious  people,  through  the  endless  revolutions  of  eternity. 
Redemption  is  the  brightest  mirror  by  which  we  contemplate  the 
goodness  of  the  Almighty.  Other  gifts  are  only  mites  from  the 
divine  treasure ;  but  redemption  opens,  I  had  almost  said,  ex- 
hausts all  the  stores  of  his  grace.  May  it  be  constantly  the  fa- 
vorite subject  of  our  meditations,  more  delightful  to  our  musing 
minds,  than  applause  to  the  ambitious  ear  !  May  it  be  the  dar- 
ling theme  to  our  discourse ;  sweeter  to  our  tongues  than  the 
dropping  of  the  honey-comb  to  the  taste  !  May  it  be  our 
choicest  comfort  through  all  the  changes  of  this  mortal  life ; 
and  the  reviving  cordial,  even  in  the  last  extremities  of  dissolution 
itself. 

Eight  days  after  the  resurrection  of  our  great  Redeemer,  the 
blessed  Jesus  showed  himself  again  to  his  disciples,  while  Thom- 
as was  with  them  ;  and  upbraided  that  disciple  for  his  unbelief; 
but  knowing  that  it  did  not,  like  that  of  the  Pharisees,  proceed 
from  a  wicked  mind,  but  from  an  honest  heart,  and  a  sincere 
desire  of  being  satisfied  of  the  truth,  he  thus  addressed  himself 
to  his  doubting  disciple :  "  Thomas,''  said  he,  "  since  thou  wilt 
not  be  contented  to  rely  on  the  testimony  of  others,  but  must  be 
convinced  by  the  experience  of  thy  own  senses,  behold  the 
wounds  in  my  hands,  and  reach  hither  thy  hand,  and  thrust 
it  into  my  side,  and  doubt  no  longer  of  the  reality  of  my  resur 
rection." 


LIFE    OF    JESUS    CHRIST.  44ft 

Thomas  immediately  obeyed  the  kind  invitation  of  his  dear 
Master,  and  being  fully  satisfied  according  to  his  own  desire,  he 
cried  out,  "  I  am  abundantly  convinced ;  thou  art,  indeed,  my 
Lord,  the  very  same  that  was  crucified ;  and  I  acknowledge 
thine  Almighty  power  in  having  triumphed  over  death,  and  wor- 
ship thee  as  my  God." 

To  which  the  blessed  Jesus  replied :  "  Because  thou  hast  bolh 
seen  and  felt  me,  Thomas,  thou  hast  believed  that  I  am  really 
risen  from  the  dead.  But  blessed  are  they  who  without  such 
evidence  of  the  senses,  shall,  upon  credible  testimony,  be  willing 
to  believe  and  embrace  a  doctrine  which  tends  so  greatly  to  the 
glory  of  God,  and  the  salvation  of  the  sons  of  men." 

St.  John  adds,  that  the  blessed  Jesus  appeared,  on  several 
oiher  occasions,  to  his  disciples,  after  his  resurrection :  and  by 
many  clear  and  infallible  proofs  (not  mentioned  by  the  Evange- 
list) fully  convinced  them  that  he  was  alive  after  his  passion. 
But  those  which  are  mentioned  are  abundantly  sufficient  to  in- 
duce men  to  believe  that  Jesus  was  the  Son  of  God,  the  great 
Messiah,  so  often  foretold  by  the  ancient  prophets  ;  and  that  by 
means  of  that  belief,  they  may  attain  everlasting  life,  in  the  happy 
regions  of  the  heavenly  Canaan. 

Our  blessed  Saviour  having,  first  by  the  angels,  and  after- 
wards in  person,  ordered  his  disciples  to  repair  to  their  re- 
spective habitations  in  Galilee,  it  is  reasonable  to  think  the) 
would  leave  Jerusalem  as  soon  as  possible.  This  they  accord- 
ingly did,  and  on  their  arrival  at  their  respective  places  of 
abode,  applied  themselves  to  their  usual  occupations ;  and  the 
apostles  returned  to  their  old  trade  of  fishing,  on  the  lake  of  Ti- 
berias. Here  they  were  toiling  with  their  nets,  very  early  in 
the  morning,  and  saw  Jesus  standing  on  the  shore,  but  did  not 
then  know  him  to  be  their  Master,  as  il  was  something  dark, 
and  they  at  a  considerable  distance  from  him.  He  however 
called  to  them  and  asked  if  they  had  taken  any  fish  ;  to  which 
they  answered,  they  had  caught  nothing.  He  then  desired  them 
to  let  down  their  nets  on  the  right  side  of  the  boat,  and  they 
should  not  be  disappointed. 

The  disciples  imagining  that  he  might  be  acquainted  with  the 
places  proper  for  fishing,  did  as  he  directed  them,  and  enclosed 
in  their  net  such  a  prodigious  multitude  of  fishes,  th:it  they  wrere 
not  able  to  draw  it  into  the  boat,  but  were  forced  to  drag  it  after 
them  in  the  water  towards  the  shore. 

It  seems  they  had  toiled  ail  the  preceding  night  to  no  pur- 
pose ;  and,  therefore,  such  remarkable  success  could  not  fail  ol 
causing  various  conjectures  among  them  with  regard  to  the 
stranger  on  the  shore  who  had  given  them  such  happy  advice. 
Some  of  the  apostles  declared  they  could  not  imagine  who  lie 
was ;  but  others  were  persuaded  that  this  person  was  no  other 


446  LIFE    OF    JESUS    CHRIST. 

than  their  great  and  beloved  Master.  John  was  fully  convinced 
of  his  being  the  Lord,  and  accordingly  told  his  thoughts  to 
Simon  Peter,  who  making  no  doubt  of  it,  girded  on  his  fisher's 
coat,  and  leaped  into  the  sea,  in  order  to  get  ashore  sooner  than 
the  boat  could  be  brought  to  land,  dragging  after  it  a  net  full  of 
large  fishes. 

When  the  disciples  came  ashore,  they  found  a  fire  kindled, 
and  on  it  a  fish  broiling,  and  near  it  some  bread.  But  neither 
being  sufficient  for  the  company,  Jesus  bade  them  bring  some 
of  the  fish  they  had  now  caught,  and  invited  them  to  eat  with 
him.  Thus  did  the  blessed  Jesus  prove  again  to  his  disciples  the 
reality  of  his  resurrection,  not  only  by  eating  with  them,  but  by 
working  a  miracle,  like  that  which,  at  the  beginning  of  his  minis- 
try, had  made  such  an  impression  upon  them,  as  disposed  them 
to  be  his  constant  followers. 

This  wa«  the  third  time  that  Jesus  appeared  publicly  to  a 
great  number  of  his  disciples  in  a  body,  besides  his  showing 
himself  at  several  times  to  particular  persons,  upon  special 
occasions. 

When  they  had  eaten,  Jesus  reminded  Peter  how  diligent  and 
zealous  he  ought  to  be  in  order  to  wipe  oft'  the  stain  of  his 
denying  him  when  he  was  carried  before  the  high  priest.  "  Si- 
mon, son  of  Jonas,"  said  our  blessed  Saviour  to  him,  "  art  thou 
more  zealous  and  affectionate  in  thy  love  towards  me  than  the 
rest  of  my  disciples  ?"  To  which  Peter  answered,  "  Yea,  Lord: 
thou  knowest  that  I  love  thee."  He  was  taught  modesty  and 
diffidence  by  his  late  fall ;  and  therefore  would  not  compare  him- 
self with  others,  but  hu-mbly  appealed  to  his  Master's  omniscience, 
for  the  sincerity  of  his  regard  to  him.  Jesus  answered,  Express 
then  thy  love  towards  me,  by  the  care  of  my  flock  committed  to 
thy  charge.  "  Feed  my  lambs  ;  feed  my  sheep."  Show  your 
love  to  me,  by  publishing  the  great  salvation  I  have  accomplished; 
and  feeding  the  souls  of  faithful  believers  with  that  food  which 
never  perishes,  but  endures  for  ever  and  ever. 

"  I  well  know,  indeed,"  continued  the  blessed  Jesus,  "  that  thou 
wilt  continue  my  faithful  shepherd,  even  until  death.  For  the 
time  will  come,  when  thou  who  now  girdest  on  thy  fisher's  coat 
voluntarily,  and  stretchest  out  thy  hands  to  come  to  me,  shalt  in 
thine  old  age  be  girt  by  others,  "and  forced  to  stretch  out  thy 
hands  against  thy  will,  in  a  very  different  manner,  for  the  sake  of 
thy  constant  profession  of  my  religion." 

By  these  last  words,  Jesus  signified  the  manner  of  Peter's 
death,  and  that  he  should  finally  suffer  martyrdom,  for  the 
glory  of  God,  and  the  testimony  of  the  truth  of  the  Christian 
religion. 

The  time  being  now  come,  when  the  disciples  were  to  meet 
their  great  Lord  and  Master,  according  to  the  messages  he  had 


LIFE    OF    JESUS    CHRIST.  447 

sent  them  by  the  women,  and  in  all  probability  appointed  at 
some  former  appearance,  not  mentioned  by  the  Evangelists,  the 
brethren  set  out  for  the  mountains  in  Galilee,  perhaps  that  on 
which  he  was  tranfigured.  Here  five  hundred  of  them  were 
gathered  together,  expecting  the  joyful  sight  of  their  great  Mas- 
ter, after  he  had  triumphed  over  death  and  the  grave  ;  some  of 
them  not  having  yet  seen  him  after  his  resurrection. 

They  did  not  wait  long  before  Jesus  appeared,  on  which  they 
were  seized  with  rapture,  their  hearts  overflowed  with  gladness, 
they  approached  their  kind,  their  benevolent  Master,  and  wor- 
shipped him.  Some  few,  indeed,  doubted ;  it  being  then  agree- 
able to  nature  for  men  to  be  afraid  to  believe  what  they  vehe- 
mently wish,  lest  they  should  indulge  themselves  in  false  joys, 
which  vanish  like  a  morning  cloud.  But  Jesus  afterwards  ap- 
peared frequently  to  them,  and  gave  them  full  satisfaction,  and 
instructed  them  in  many  things  relating  to  their  preaching  the 
gospel,  establishing  the  church,  and  spreading  it  through  the 
whole  earth. 


CHAPTER  XLIV. 

Our  blessed  Lord  instructs  his  Disciples  in  what  manner  they 
should  conduct  themselves  in  order  to  propagate  the  doctrine 
of  the  Gospel. — Promises  to  assist  them  in  this  important 
business. — Gives  them  his  final  blessing,  and  ascends  into 
Heaven. — Comparison  between  Moses  the  great  lawgiver, 
and  our  blessed  Saviour. — General  review  of  the  life  and 
doctrines  of  the  great  Redeemer  of  mankind. 

A  rnw  days  before  the  feast  of  Pentecost,  or  the  "  feast  of 
weeks,"  the  disciples  went  up  to  Jerusalem,  where  the  blessed 
Jesus  made  his  last  appearance  to  them ;  and  after  instructing 
them  in  many  particulars  concerning  the  kingdom  of  God,  and 
the  manner  they  were  to  behave  themselves  in  propagating  the 
doctrine  of  the  gospel,  he  put  them  in  mind,  that  during  his 
abode  with  them  in  Galilee,  he  had  often  told  them  that  all 
things  written  in  the  law,  the  prophets,  and  the  Psalms,  con- 
cerning him,  were  to  be  exactly  accomplished.  At  the  same 
time,  "  he  opened  their  understandings ;"  that  is,  he  removed 
their  prejudices,  by  the  operations  of  his  Spirit,  cleared  their 
doubts,  improved  their  memories,  strengthened  their  judgments, 
and  enabled  them  to  discern  the  true  meaning  of  the  Scrip- 
tures 


448  LIFE  OF  JESUS  CHRIST. 

Having  thus  qualified  them  for  receiving  the  truth,  he  again 
assured  them  that  both  Moses  and  the  prophets  had  foretoid 
that  the  Messiah  was  to  suffer  in  the  very  manner  he  had  suf- 
fered ;  that  he  was  to  rise  from  the  dead  on  the  third  day,  as  he 
had  done ;  and  that  repentance  and  remission  of  sins  were  to  be 
preached  in  the  Messiah's  name,  among  all  nations,  beginning 
with  the  Jews. 

He  next  delivered  unto  them  their  commission  to  preach  the 
doctrine  of  repentance  and  remission  of  sins,  in  his  name,  among 
all  nations,  and  to  testify  unto  the  world  the  exact  accomplish- 
ment, in  him,  of  all  things  foretold  concerning  the  Messiah  ; 
and  to  enable  them  to  perform  this  important  work,  promised  to 
bestow  on  them  the  miraculous  gift  of  the  Spirit,  which  he  called 
the  promise  of  his  Father :  because  the  Almighty  had  promised 
it  by  his  prophets. 

Having  thus  fortified  them  for  the  important  work  they  were 
going  to  undertake,  he  led  them  to  the  mount  of  Olives,  as 
far  as  Bethany ;  where,  standing  on  a  hill  above  the  town,  he 
told  them  that  he  was  going  to  ascend  to  his  Father ;  for  which 
reason  they  might  go  courageously  through  all  the  world,  and 
preach  the  Gospel  to  every  rational  creature ;  that  they  who 
believed  should  be  admitted  into  his  church  by  the  rite  of  bap- 
tism, in  the  name  of  the  Father,  the  Son,  and  the  Holy  Ghost : 
and  be  taught  in  consequence  of  their  baptism,  to  obey  all  the 
precepts  he  had  enjoined  them  :  that  such  baptized  believers 
should  receive  the  pardon  of  their  sins,  together  with  eternal 
life  in  the  happy  mansions  of  his  Father's  kingdom  ;  but  such  as 
refused  to  embrace  the  doctrines  of  the  Gospel  should  be  for 
ever  excluded  those  happy  regions,  and  have  their  portion  in 
the  lake  that  burneth  with  fire  and  brimstone :  that  while  they 
were  employed  in  this  work,  he  would  be  constantly  with  them 
to  assist  them  by  his  Spirit,  and  protect  them  by  his  providence. 
Finally,  that  those  who  should,  through  their  preaching,  be  in- 
duced to  believe,  should  themselves  work  most  astonishing  mi- 
racles, by  which  the  Gospel  should  be  propagated  with  the 
greatest  rapidity. 

When  the  blessed  Jesus  had  spoken  these  things,  he  lifted  up 
his  hands  and  blessed  them.  And  in  the  action  of  blessing 
them,  he  was  parted  from  them,  in  the  midst  01"  fhe  day,  a  shin- 
ing cloud  received  him  out  of  their  sight ;  that  is,  this  brilliant 
cloud  encompassed  him  about,  and  carried  him  up  to  heaven : 
not  suddenly,  but  at  leisure,  that  they  might  behold  him  depart- 
ing, and  see  the  proof  of  his  ascending  into  heaven,  as  he  had 
promised  them. 

The  cloud  in  which  the  blessed  Jesus  ascended  was  more 
bright  and  pure  than  the  clearest  lambent  flame,  being  no  other 
than  the  shechinah,  or  glory  of  the  Lord :  the  visible  symbol 


LIFE  OF  JESUS  CHRIST.  451 

of  the  divine  presence  which  had  so  often  appeared  to  the  patri- 
archs of  old :  which  filled  the  temple  at  its  dedication,  and  which 
in  its  greatest  splendor,  could  not  be  beheld  with  mortal  eyes :  foi 
which  reason  it  is  called  the  light  inaccessible. 

As  he  ascended,  the  flaming  cloud  that  surrounded  him  marked 
his  passage  through  the  air,  but  gradually  lost  its  magnitude  in 
the  eyes  of  those  who  stood  below ;  till  it  at  last  vanished,  together 
with  their  beloved  Master,  out  of  their  sight. 

Thus  was  the  great  Redeemer  of  mankind  triumphantly  car- 
ried into  heaven,  where  he  now  sitteth  at  the  right  hand  of  God 
his  Father,  to  whom  be  honor,  glory,  and  power  for  ever  and 

ever.     Amen. 

% 

Hosanna  to  the  prince  of  light, 

That  clothed  himself  in  clay; 
Enter'd  the  iron  gates  of  death, 

And  tore  their  bare  away. 

Death  is  no  more  the  king  of  dread, 

Since  Christ  our  Lord  arose; 
He  took  the  tyrant's  sting  away, 

And  spoil' d  our  hellish  foes. 

See  how  the  conqu'ror  mounts  aloft 

And  to  his  Father  (lies, 
With  scars  of  honor  in  his  flesh. 

And  triumph  in  his  eyes. 

There  our  exalted  Saviour  reigns,  * 

And  scatters  blessings  down; 
Our  Jesus  fills  the  right  hand  seat 

Of  the  celestial  throne. 

In  this  illustrious  manner  did  the  great  Redeemer  of  mankind 
depart,  after  having  finished  the  grand  work  which  he  left  the 
bosom  of  his  Father  to  execute  ;  which  angels  with  joy  describ- 
ed was  to  happen,  and  which,  through  all  eternity  to  corne, 
shall,  at  periods  the  most  immensely  distant  from  the  time  of  its 
execution,  be  looked  back  upon  with  inexpressible  delight,  by 
every  inhabitant  of  heaven ;  for  though  the  minute  affairs  of 
time  may  vanish  altogether  and  be  lost,  when  they  are  removed 
far  back  by  the  endless  progression  of  duration,  this  object  is 
such,  that  no  distance,  however  great,  can  lessen.  The  king- 
dom of  heaven  is  erected  on  the  incarnation  and  sufferings  of 
the  Son  of  God,  the  kingdom  and  city  of  the  Almighty,  com- 
prehending all  the  people  of  God  in  the  universe,  made  happy 
by  goodness  and  love,  and  therefore  none  of  them  can  ever  for- 
get the  foundation  on  which  their  happiness  stands  established. 
The  human  beings,  in  particular,  recovered  by  the  labor  of  the 
Son  of  God,  will  view  their  deliverer,  and  took  back  on  his 
stupendous  undertaking,  with  the  highest  rapture,  while  thev 
are  feasting,  without  interruption  on  its  delicious  fruits.  The 


452  LIFE  OF  JESUS  CHRIST. 

angels,  likewise,  the  celestial  inhabitants  of  the  city  of  God,  will 
contemplate  it  with  perpetual  pleasure,  as  the  happy  means  of 
recovering  their  kindred  that  were  lost,  and  bringing  them  to  a 
joint  and  proper  subjection  to  him  who  reigneth  for  ever,  and 
whose  favor  is  better  than  life  itself. 

Thus  have  we  followed  our  dear  Redeemer  through  all  the 
transactions  of  his  life,  and  enlarged  on  the  stupendous  miracle 
of  his  resurrection,  on  which  glorious  event  the  whole  Christian 
doctrine  is  founded. 

As  the  similarity  between  Christ  and  the  lawgiver  Moses 
(whom  the  divine  Redeemer  mentioned  to  his  disciples  but  a 
short  time  before  his  ascension  into  heaven)  is  so  very  remark- 
able, we  shall,  as  an  illustration  of  the  glorious  subject,  point 
out  a  few  instances,  which  will  evince  that  the  prophecies  of 
old  were  only  to  be  completed  in  the  sufferings  and  death  of 
Christ. 

Moses  was  the  most  distinguished  of  all  the  prophets,  and  his 
greatest  prophecy  was  that  of  another  prophet  to  be  raised  like 
unto  himself.  He  was,  at  the  time  of  this  prediction,  about  to 
leave  his  people,  and  therefore,  to  give  them  some  comfort,  he 
promised  them  another  prophet.  "  The  Lord  thy  God,"  said 
he,  "  will  raise  up  unto  thee  a  prophet  from  the  midst  of  thee,  ol 
thy  brethren,  like  unto  me  ;  unto  him  shall  ye  hearken."  Deut. 
xviii.  15. 

That  this  person,  of  whom  Moses  prophesied,  was  the  great 
Redeemer  of  mankind  is  amply  evident,  and  that  Moses  resem- 
bled Christ  in  a  much  greater  degree  than  any  other  person  ever 
did,  will  appear  from  the  following  circumstances. 

Both  looses  and  Christ  showed  signs  and  wonders,  and  in 
these  respects  none  of  the  ancient  prophets  were  like  unto  Mo- 
ses. None  of  them  were  lawgivers,  they  only  interpreted  and 
enforced  the  laws  of  Moses.  None  of  them  had  such  clear 
communications  with  God  ;  they  all  saw  visions,  and  dreamed 
dreams.  Moses  and  Christ  are  the  only  two  who  perfectly  re- 
sembled each  other  in  these  respects. 

Moses  fled  from  his  country  to  escape  the  hands  of  the  king 
of  Egypt :  so  did  Christ  when  his  parents  went  into  Egypt. 
Afterwards  "  the  Lord  said  unto  Moses,  in  Midian,  Go,  return 
into  Egypt ;  for  all  the  men  are  dead  which  sought  thy  life," 
Exod.  iv.  19  .  so  the  angel  of  the  Lord  said  to  Joseph,  in  near- 
ly the  same  words, "  Arise,  and  take  the  young  child,  and  go 
into  the  land  of  Israel ;  for  they  are  dead  which  sought  the 
young  child's  life."  Matt.  ii.  20.  Pointing  him  out,  as  it  were, 
for  that  prophet  who  should  arise,  like  unto  Moses. 

Moses  refused  to  be  called  the  son  of  Pharaoh's  daughter, 
choosing  rather  to  suffer  affliction  :  Christ  refused  to  be  made 
king,  choosing  rather  to  suffer  the  like. 


LIFE    OF    JESUS    CHRIST.  453 

"  Moses,"  says  St.  Stephen, "  was  learned  in  all  the  wisdom  ol 
the  Egyptians ;"  and  Josephus  says  that  he  was  a  very  forward 
and  accomplished  youth,  and  had  wisdom  and  knowledge  above 
his  years.  St.  Luke  observes  of  Christ,  that  "  he  increased  (be- 
times) in  wisdom  and  stature,  and  in  favor  with  God  and  man," 
and  his  discourses  in  the  temple  with  the  doctors,  when  he  was 
but  twelve  years  old,  were  a  proof  of  it. 

Moses  was  not  only  a  lawgiver,  a  prophet,  and  a  worker  of 
miracles,  but  a  king  and  a  priest :  in  all  these  offices  the  resem- 
blance between  Moses  and  Christ  was  singular. 

Moses  brought  darkness  over  the  land :  the  sun  withdrew  his 
light  at  Christ's  crucifixion :  and  as  the  darkness  which  spread 
over  Egypt  was  followed  by  the  destruction  of  their  first-born, 
and  of  Pharaoh  and  his  host ;  so  the  darkness  at  Christ's  death 
was  the  forerunner  of  the  destruction  of  the  Jews. 

Moses  foretold  the  calamities  which  would  befall  the  nation  for 
their  disobedience  :  so  did  Christ. 

The  spirit  which  was  in  Moses  was  conferred  in  some  degree 
upon  the  seventy  elders,  and  they  prophesied :  Christ  conferred 
miraculous  powers  on  his  seventy  disciples. 

Moses  was  victorious  over  powerful  kings  and  great  nations  : 
so  was  Christ,  by  the  effect  of  his  religion,  and  by  the  fall  of 
those  who  persecuted  the  church. 

Moses  conquered  Amalek  by  holding  up  both  his  hands :  Christ 
overcame  his  and  our  enemies  when  his  hands  were  fastened  to 
the  cross. 

Moses  interceded  for  transgressors,  and  caused  an  atonement 
to  be  made  for  them,  and  stopped  the  wrath  of  God :  so  did 
Christ. 

Moses  ratified  a  covenant  between  God  and  the  people,  by 
sprinkling  them  with  blood  :  Christ  with  his  own  blood. 

Moses  desired  to  die  for  the  people,  and  prayed  that  God 
would  forgive  them,  or  blot  him  out  of  his  book :  Christ  did 
more,  he  died  for  sinners. 

Moses  instituted  the  passover,  when  a  lamb  was  sacrificed, 
none  of  whose  bones  were  to  be  broken,  and  whose  blood  pro- 
tected the  people  from  destruction :  Christ  was  the  paschal 
lamb. 

Moses  lifted  up  the  serpent,  that  they  who  looked  upon  him 
might  be  healed  of  their  mortal  wounds  :  by  properly  looking  up 
to  Christ,  all  will  be  healed. 

All  the  affectkm  of  Moses  towards  the  people,  all  his  cares  and 
toils  on  their  account,  were  repaid  by  them  with  ingratitude, 
murmuring  and  rebellion :  the  same  returns  the  Jews  made  to 
Christ  for  all  his  benefits. 

Moses  was  ill-used  by  his  own  family ;  his  brother  and  sister 


454  LIFE    OF    JESUS    CHRIST. 

rebelled  against  him :  there  was  a  time  when  Christ's  own 
brethren  believed  not  on  him. 

Moses  had  a  very  wicked  and  perverse  generation  committed 
^0  his  care  and  conduct ;  and  to  enable  him  to  rule  them,  mi- 
raculous powers  were  given  to  him,  and  he  used  his  utmost  en- 
deavors to  make  the  people  obedient  to  God,  and  to  save  them 
from  ruin  ;  but  in  vain  :  in  the  space  of  forty-two  years  they  all 
fell  in  the  wilderness,  except  two :  Christ  also  was  given  to  a 
generation  not  less  wicked  and  perverse,  his  instructions  and  his 
miracles  were  lost  upon  them,  and  in  about  the  same  space  of 
time,  after  they  had  rejected  him,  they  were  destroyed. 

Moses  was  very  meek  above  all  men  that  were  on  the  face  of 
the  earth  :  so  was  Christ. 

The  people  could  not  enter  into  the  land  of  promise  until 
Moses  was  dead :  by  the  death  of  Christ  the  kingdom  of  heaven 
was  opened  to  believers. 

Moses  enlightened  the  Jews  under  the  dispensation  of  the  old 
law  :  Christ  enlightened  the  Chrsi;ans  under  the  Gospel. 

Moses  did  great  wonders  in  the  land  of  Egypt :  Christ  did 
great  miracles  in  Judea. 

In  me  deaths  of  Moses  and  Christ  there  is  a  resemblance  in 
some  circumstances  :  Moses  died  in  some  sense,  for  the  iniquities 
of  the  people  ;  it  was  their  rebellion  which  was  the  occasion  ol 
it,  which  drew  down  the  displeasure  of  God  upon  them,  and 
upon  him  ;  Moses  went  up  in  the  sight  of  the  people  to  the  top 
of  mount  Nebo,  and  there  he  died,  when  he  was  in  perfect  vigor, 
when  "  his  eye  was  not  dim,  nor  his  natural,  force  abated :" 
Christ  suffered  for  the  sins  of  men,  and  was  led  up,  in  the 
presence  of  the  people,  to  Mount  Calvary,  where  he  died  in 
the  flower  of  his  age,  and  when  he  was  in  his  full  natural 
strength. 

Neither  Moses  nor  Christ,  as  far  as  we  can  collect  from  sacred 
history,  were  ever  sick,  or  felt  any  bodily  decay  or  infirmity, 
which  would  have  rendered  them  unfit  for  the  toila  they  under- 
went ;  their  sufferings  were  of  another  kind. 

Moses  was  buried,  and  no  man  knew  where  his  body  lay :  nor 
could  the  Jews  find  the  body  of  Christ. 

Lastly,  as  Moses,  a  little  before  his  death,  promised  "  another 
prophet ;"  so  Christ,  before  his  death,  promised  "  another  Com- 
forter." 

"  Moses,"  says  St.  Ambrose,  "  was  the  figure  of  that  Precep- 
tor that  was  to  come ;  who  should  preach  the  Gospel,  fulfil  the 
Old  Testament,  build  the  New,  and  feed  the  people  with  celestial 
aliment." 

Such  are  the  comparisons  relative  to  the  great  resemblance 
between  Moses  and  Christ ;  but  the  greatest  similitude  consists 
in  their  both  being  lawgivers,  which  no  other  prophet  ever  was. 


LIFE  OF  JESUS  CHRIST.  455 

They  may  resemble  each  other  in  many  other  circumstances, 
and  a  fruitful  imagination  may  strike  upon  farther  resemblances  ; 
but  what  we  have  been  mentioning  may  suffice  ;  and  we  may 
ask,  Is  this  similitude  between  Moses  and  Christ  the  effect  of  mere 
chance  ?  Let  us  search  all  the  records  of  universal  history,  and 
see  if  we  can  find  a  man  who  was  so  like  to  Christ  as  Moses 
was.  If  we  cannot  find  such  an  one,  then  have  we  found  him  of 
wnom  Moses,  in  the  law,  and  the  prophets,  did  write,  Jesus  of 
Nazareth,  the  Son  of  God. 

We  shall  conclude  this  chapter  with  a  few  observations  on  the 
general  conduct  of  our  blessed  Redeemer,  during  his  peregrina- 
tion on  earth. 

The  human  character  of  the  blessed  Jesus,  as  it  results  from 
the  account  given  of  him  by  the  Evangelists,  for  they  have  not 
formally  drawn  it  up,  is  entirely  different  from  that  of  all  other 
men  whatsoever  ;  for  whereas  they  have  selfish  passions  deeply 
rooted  in  their  breasts,  and  are  influenced  by  them  in  almost 
every  thing  they  do,  Jesus  was  so  entirely  free  from  them,  that 
the  most  severe  scrutiny  cannot  furnish  one  single  action  in  the 
wholr"  course  of  his  life  wherein  he  consulted  his  own  interest 
only.  No  ;  he  was  influenced  by  very  different  motives :  the 
present  happiness  and  eternal  welfare  of  sinners,  regulated  his 
conduct ;  and  while  others  followed  their  respective  occupations, 
Jesus  had  no  other  business  than  that  of  promoting  the  happiness 
of  the  sons  of  men.  Nor  did  he  wait  till  he  was  solicited  to  ex- 
tend his  benevolent  hand  to  the  distressed  :  "  he  went  about  doing 
good,"  and  always  accounted  it  "  more  blessed  to  give  than  to 
receive ;"  resembling  God,  rather  than  man.  He  went  about 
doing  good  ;  benevolence  was  the  very  life  of  his  soul :  he  not 
only  did  good  to  objects  presented  to  him  for  relief;  but  he 
industriously  sought  them  out,  in  order  to  extend  his  compas- 
sionate assistance. 

It  is  common  for  persons  of  the  most  exalted  faculties  to  be 
elated  with  success  and  applause,  or  dejected  by  censure  and 
disappointments  ;  but  the  blessed  Jesus  was  never  elated  by  the 
one,  or  depressed  by  the  other.  He  was  never  more  courage- 
ous than  when  he  met  with  the  greatest  opposition  and  cruel 
treatment ;  nor  more  humble  than  when  the  sons  of  men  wor- 
shipped at  his  feet. 

He  came  into  the  world  inspired  with  the  grandest  purpose 
that  ever  was  formed :  that  of  saving  from  eternal  perdition, 
not  a  single  nation,  but  the  whole  world ;  and  in  the  execution 
of  it  went  through  the  longest  and  heaviest  train  of  labors  that 
ever  was  sustained,  with  a  constancy  and  resolution,  on  which 
no  disadvantageous  impression  could  be  made  by  any  accident 
whatever.  Calumny,  threatenings,  bad  succe;s,  with  many  other 
evils,  constantly  attending  him,  served  only  <o  quicken  his  en- 


456  LIFE    OF    JESUS    CHRIST. 

deavors  in  this  glorious  enterprise,  which  he  unweariedly  pur- 
sued even  till  hs  had  finished  it  hy  his  death. 

The  generality  of  mankind  are  prone  to  retaliate  injuries 
received,  and  all  seem  to  take  a  satisfaction  in  complaining 
of  the  cruelties  of  those  who  oppress  them  ;  whereas  the  whole 
of  Christ's  labors  breathed  nothing  but  meekness,  patience,  and 
forgiveness,  even  to  his  bitterest  enemies,  and  in  the  midst  of 
the  most  excruciating  torments.  The  words,  "  Father,  forgive 
them,  for  they  know  not  what  they  do,"  uttered  by  him  when 
his  enemies  were  nailing  him  to  the  cross,  fitly  express  the  tem- 
per which  he  maintained  through  the  whole  course  of  his  life, 
even  when  assaulted  by  the  heaviest  provocations.  He  was 
destined  to  sufferings,  here  below,  in  order  that  he  might  raise 
his  people  to  honor,  glory,  and  immortality,  in  the  realms  of 
bliss  above  ;  and  therefore  patiently,  yea  joyfully,  submitted  to 
all  that  the  malice  of  earth  and  hell  could  inflict.  He  was  vili- 
fied that  we  might  be  honored :  he  died,  that  we  might  live  for 
ever  and  ever. 

To  conclude :  the  greatest  and  best  men  have  discovered 
the  degeneracy  and  corruption  of  human  nature,  and  shown 
them  to  have  been  nothing  more  than  men :  but  it  was  otherwise 
with  Jesus.  He  was  superior  to  all  the  men  that  ever  lived,  both 
with  regard  to  the  purity  of  his  manners,  and  the  perfection  of 
his  virtues.  He  was  holy,  harmless,  undefiled,  and  separated 
from  sinners. 

Whether  we  consider  him  as  a  teacher,  or  as  a  man,  "  he  did 
no  sin,  neither  was  guile  found  in  his  mouth."  His  whole  life 
was  perfectly  free  from  spot  or  weakness  ;  at  the  same  time  it 
was  remarkable  for  the  greatest  and  most  extensive  exercises  oi 
virtue.  But  never  to  have  committed  the  least  sin  in  word  or 
in  deed ;  never  to  have  uttered  any  sentiment  that  could  be 
censured,  upon  the  various  topics  of  religion  and  morality,  which 
were  the  daily  subjects  of  his  discourses  ;  and  that  through  the 
course  of  a  life  filled  with  action,  and  led  under  the  observation 
of  many  enemies,  who  had  always  access  to  converse  with  him 
and  who  often  came  to  find  fault,  is  a  pitch  of  perfection  evident 
ly  above  the  reach  of  human  nature ;  and  consequently  he  who 
possessed  it  must  have  been  divine. 

Such  was  the  person  who  is  the  subject  of  the  evangelical 
history.  If  the  reader,  by  reviewing  his  life,  doctrine,  and 
miracles,  as  they  are  here  represented  to  him,  united  into  one 
series,  has  a  clearer  idea  of  these  things  than  before,  or  observes  a 
beauty  in  his  actions  thus  linked  together,  which,  taken  sepa- 
rately, do  not  f  ppear  so  fully :  if  he  feels  himself  touched  by 
the  character  of  Jesus  in  general,  or  with  any  of  his  sermons 
and  actions  in  particular,  thus  simply  delineated  in  writing, 
whose  principal  charms  are  the  beauties  of  truth:  above  all,  if 


LIFE    OF   JESUS    CHRIST.  457 

his  dying  so  generously  for  men  strikes  him  with  admiration, 
or  fills  him  with  joy  in  the  prospect  of  that  pardon  which  is 
thereby  purchased  for  the  world  :  let  him  seriously  consider  with 
himself,  what  improvement  he  ought  to  make  of  the  divine  good- 
ness. 

Jesus,  by  his  death,  hath  set  open  the  gates  of  immortality  to 
the  sons  of  men ;  and  by  his  word,  spirit,  and  example,  gracious- 
ly offers  to  make  them  meet  for  the  glorious  rewards  in  the  king- 
dom of  the  heavenly  Canaan,  and  to  conduct  them  into  the  in- 
heritance of  the  saints  of  light.  Let  us,  therefore,  remember, 
that  being  born  under  the  dispensation  of  his  Gospel,  we  have, 
from  our  earliest  years,  enjoyed  the  best  means  of  securing  to 
ourselves  an  interest  in  that  favor  of  God,  which  is  life,  and  that 
loving  kindness  which  is  better  than  life. 

We  have  been  called  to  aspire  after  an  exaltation  to  the  na- 
ture and  felicity  of  the  Almighty,  exhibited  to  mortal  eyes  in 
the  man  Christ  Jesus,  to  fire  us  with  the  noblest  ambition.  His 
Gospel  teaches  us  that  we  are  made  for  eternity  ;  and  that  our 
present  life  is  to  our  future  existence,  as  infancy  is  to  manhood. 
But,  as  in  the  former,  many  things  are  to  be  learned,  many 
hardships  to  be  endured,  many  habits  are  to  be  acquired,  and 
that  by'a  course  of  exercises  which  in  themselves,  though  pain- 
ful, and  possibly  useless  to  the  child,  yet  are  necessary  to  fit  him 
for  the  business  and  enjoyments  of  manhood :  so  while  we  remain 
m  this  infancy  of  human  life,  things  arc  to  be  learned,  hardships 
to  be  endured,  and  habits  to  be  acquired,  by  a  laborious  disci- 
pline, which,  however  painful,  must  be  undergone,  because  ne- 
cessary to  fit  us  for  the  employments  and  pleasures  of  our  riper 
existence,  in  the  realms  above  ;  always  remember  that  whatever 
our  trials  may  be  in  this  world,  if  we  ask  for  God's  assistance, 
he  has  promised  to  give  it.  Inflamed,  therefore,  with  the  love 
of  immortality  and  its  joys,  let  us  submit  ourselves  to  our  heav- 
enly teacher,  and  learn  of  him  those  graces  which  alone  can 
render  life  pleasant,  death  desirable,  and  fill  eternity  with  ecstatic 
joys. 


458  LIFE  OF  JESUS  CHRIST. 


CHAPTER  XLV. 

Remarks  on  the  peculiar  nature  of  the  Christian  religion,  the 
principles  it  inculcates,  and  its  fitness  to  render  men  holy  and 
humble  here,  and  happily  glorified  hereafter. 

WE  cannot  close  this  delightful  scene  of  the  life  of  our  dear 
Lord  and  Saviour  more  comfortably,  than  by  considering  the 
benefits  resulting  from  a  due  attendance  to  his  doctrines  to  all, 
who  shall,  by  faith,  receive  and  embrace  the  same. 

Probably  none  have  been  greater  enemies  to  the  progress  of 
religion  than  those  who  delineate  it  in  a  gloomy  and  terrifying 
form  :  nor  any  guilty  of  a  more  injurious  calumny  against  the 
Gospel,  than  those  who  represent  its  precepts  as  rigorous  impo- 
sitions, and  unnecessary  restraints. 

True  religion  is  the  perfection  of  human  nature,  and  the  foun- 
dation of  uniform  exalted  pleasure ;  of  public  order  and  private 
happiness.  Christianity  is  the  most  excellent,  and  the  most  use- 
ful institution,  having  the  "  promise  of  the  life  that  now  is,  and 
of  that  which  is  to  come."  It  is  the  voice  of  reason ;  it  is  alsc 
the  language  of  Scripture,  "  the  ways  of  wisdom  are  ways  ol 
pleasantness,  and  all  her  paths  are  peace ;"  and  our  blessed  Sav- 
iour assures  us,  that  his  precepts  are  easy,  and  the  burden  of  his 
religion  light. 

The  Christian  religion  is  a  rational  service,  a  worship  "  in 
spirit  and  truth,"  a  worship  worthy  of  the  majesty  of  the  Al- 
mighty to  receive,  and  of  the  nature  of  man  to  pay.  It  com- 
prehends all  we  ought  to  believe,  and  all  we  ought  to  practice  ; 
its  positive  rites  are  few,  in  plain  and  easy  significancy,  and 
manifestly  adapted  to  establish  a  sense  of  our  obligation  to  God 
and  Christ. 

The  Gospel  places  religion,  not  in  abstruse  speculation  and 
metaphysical  subtilties  ;  not  in  outward  show,  and  tedious  cere- 
mony ;  not  in  superstitious  austerities  and  enthusiastic  visions, 
but  in  purity  of  heart,  and  holiness  of  life.  The  sum  of  our 
duty,  according  to  our  great  Master  himself,  consists  in  the  IOVK 
of  God  and  of  our  neighbor ;  according  to  St.  Paul,  in  deny- 
ing ungodliness  and  worldly  lusts,  and  in  living  soberly,  right- 
eously, and  godly,  in  this  present  evil  world ;  according  to  St. 
James,  in  visiting  the  fatherless  and  widows  in  affliction,  and  in 
keeping  ourselves  unspotted  from  the  world.  This  is  the  con- 
stant strain  and  tenor  of  the  Gospel.  This  it  inculcates  most 
earnestly,  and  on  this  it  lays  the  greatest  stress. 

But  is  the  Christian  system  only  a  republication  of  the  law  of 
nature,  or  merely  a  refined  system  of  morulky  ?  No,  certainly ; 


LIFE    OF    JESUS    CHRIST.  459 

it  is  a  great  deal  more.  It  is  an  act  of  grace,  a  stupendous  plan 
of  Providence,  designed  for  the  recovery  of  mankind,  from  a 
state  of  degradation  and  ruin,  to  the  favor  of  the  Almighty,  and 
to  the  hopes  of  a  happy  immortality  through  a  Mediator. 

Under  this  dispensation,  true  religion  consists  in  a"  repentance 
towards  God,"  and  "  in  faith  in  the  Lord  Jesus  Christ,"  as  tin: 
person  appointed  by  the  supreme  authority  of  heaven  and  earth, 
to  reconcile  apostate  man  to  his  offended  Creator  ;  as  a  sacrifice 
for  sin  ;  our  vital  head  and  governing  Lord.  This  is  religion,  as 
we  are  Christians.  And  what  hardships,  what  exaction  is  there 
in  all  this?  Surely,  none.  Nay,  the  practice  of  religion  is  much 
easier  than  the  servitude  of  sin. 

Our  rational  powers,  all  will  readily  agree,  are  dreadfully  im- 
paired and  the  soul  weakened,  by  sin.  The  animal  passions 
are  strong  and  corrupt,  and  oppose  the  dictates  of  the  Spirit  of 
God:  objects  of  sense  make  powerful  impressions  on  the  mind. 
We  are,  in  every  situation,  surrounded  with  many  snares  and 
temptations.  In  such  a  disordered  state  of  things,  we  cannot 
please  God,  till  created  anew  in  Christ  Jesus  unto  good  works. 
We  must  be  born  again  ;  born  from  above. 

The  God  of  all  grace  has  planted  in  the  human  breast  a  quick 
sense  of  good  and  evil ;  a  faculty  which  strongly  dictates  right 
and  wrong:  and  though  by  the  strength  of  appetite  and  warmth 
of  passion  men  are  often  hurried  into  immoral  practices,  yet  in 
the  beginning,  especially  when  there  has  been  the  advantage  of 
a  good  education,  it  is  usually  with  reluctance  and  opposition  ol 
mind.  What  inward  struggles  precede !  what  bitter  pangs 
attend  their  sinful  excesses !  what  guilty  blushes  and  uneasy  fears  ! 
what  frightful  prospects  and  pale  reviews  !  "  Terrors  are  upon 
them,  and  a  fire  not  blown  consumeth  them."  To  make  a  mock 
at  sin,  and  to  commit  iniquity  without  remorse,  is  an  attainment 
that  requires  length  of  time,  and  much  painful  labor;  more  labor 
than  is  requisite  to  attain  that  habitual  goodness  which  is  the 

glory  of  tjie  man,  the  ornament  of  the  Christian,  and  the  chief  of 
is  happiness. 

The  soul  can  no  more  be  reconciled  to  acts  of  wickedness  and 
injustice,  than  the  body  to  excess,  but  by  suffering  many  bitter 
pains,  and  cruel  attacks. 

The  mouth  of  conscience  may,  indeed,  be  stopped  for  awhile, 
by  false  principles  :  its  secret  whispers  may  be  drowned  by  the 
noise  of  company,  and  stifled  by  entertainments  of  sense  ;  but 
this  principle  of  conscience  is  so  deeply  rooted  in  human  nature, 
and,  at  the  same  time,  her  voice  is  so  clear  and  strong,  that 
the  sinner's  arts  will  be  unable  to  lull  her  into  a  lasting  se- 
curity. 

When  the  hour  of  calamity  arrives,  when  sickness  seizeth, 
and  death  approacheth  the  sinner,  conscience  then  constrains 


4(30  LIFE    OF    JESUS    CHRIST. 

him  to  listen  to  her  accusations,  and  will  not  suffer  the  temples 
of  his  head  to  take  any  rest.  "  There  is  no  peace  to  the  wick- 
ed ;"  the  foundations  of  peace  are  subverted,  they  are  at  uttei 
enmity  with  their  reason,  with  their  conscience,  and  with  theii 
God. 

Not  so  is  the  case  of  true  religion.  For  when  religion,  pure 
and  genuine,  forms  the  temper,  and  governs  the  life,  conscience 
applauds,  and  peace  takes  her  residence  in  the  breast.  The  soul 
is  in  its  proper  state.  There  is  order  and  regularity  both  in  the 
faculties  and  actions.  Conscious  of  its  own  integrity,  and  secure 
of  the  divine  approbation,  the  soul  enjoys  a  calmness  not  to  be 
described.  But  why  do  I  call  this  happy  frame  calmness  only  ? 
It  is  far  more  than  mere  calmness.  The  air  may  be  calm,  and 
the  day  overcast  with  thick  mists  and  dark  clouds.  The  pious 
and  virtuous  mind  resembles  a  serene  day,  enlightened  and  en- 
livened with  the  brightest  rays  of  the  sun.  Though  all  without 
may  be  clouds  and  darkness,  there  is  light  in  the  heart  of  a  pious 
man.  "  He  is  satisfied  from  himself,  and  is  filled  with  peace  and 
joy  in  believing."  In  the  concluding  scene,  the  awful  moment 
of  dissolution,  all  is  peaceful  and  serene.  The  immortal  part 
quits  its  tenement  of  clay,  with  the  well-grounded  hopes  of  as- 
cending to  happiness  and  glory. 

Nor  does  the  Gospel  enjoin  any  duty  but  what  is  ht  ana  rea- 
sonable. It  calls  upon  all  its  professors  to  practice  reverence, 
submission,  and  gratitude  to  God ;  justice,  truth,  and  universal 
benevolence  to  men ;  and  to  maintain  the  government  of  our 
own  minds.  And  what  has  any  one  to  object  against  this? 
From  the  least  to  the  greatest  commandment  of  our  dear  Re- 
deemer, there  is  not  one  which  impartial  reason  can  find  fault 
with.  "  His  law  is  perfect :  his  precepts  are  true  and  righteous 
altogether."  Not  even  those  excepted  which  require  "  us  to 
love  our  enemies,  to  deny  ourselves,"  and  to  "  take  up  our 
cross."  To  forgive  an  injury  is  more  generous  and  manly  than 
to  revenge  it :  to  control  a  licentious  appetite,  than  to  indulge  it: 
to  suffer  poverty,  reproach,  and  even  death  itself,  in  the  sacred 
cause  of  truth  and  integrity,  is  much  wiser  and  better,  than,  by 
base  compliances,  to  make  "  shipwreck  of  faith  and  a  good 
conscience." 

Thus  in  a  storm  at  sea,  or  a  conflagration  on  the  land,  a  man 
with  pleasure  abandons  his  lumber  to  secure  his  jewels.  Piety 
and  virtue  are  the  wisest  and  most  reasonable  things  in  the  world : 
— vice  and  wickedness  the  most  irrational  and  absurd. 

The  all-wise  author  of  our  being  hath  so  framed  our  natures, 
and  placed  us  in  such  relations,  that  there  is  nothing  vicious, 
but  what  is  injurious ;  nothing  virtuous,  but  what  is  advanta- 
geous to  our  present  interest,  both  with  respect  to  body  and 


LIFE    OF    JESUS    CHRIST.  461 

mind.     Meekness  and  humility,  patience,  ana  universal  charity 
and  grace,  give  a  joy  "  unknown  to  transgressors." 

The  divine  virtues  of  truth  and  equity  are  the  only  bands,  ol 
friendship,  the  only  supports  of  society.  Temperance  and  sobri- 
ety are  the  best  preservatives  of  health  and  strength  ;  but  sin  and 
debauchery  impair  the  body  and  consume  the  substance,  reduce 
to  poverty,  and  form  the  direct  path  to  immature  and  untimely 
death.  Now  this  is  the  chief  excellency  of  all  laws  ;  and  what 
will  always  render  their  burden  pleasant  and  delightful  is,  thai 
they  enjoin  nothing  unbecoming  or  injurious. 

Besides,  to  render  our  duty  easy,  we  have  the  example,  as 
well  as  the  commands  of  the  blessed  Jesus.  The  masters  of  mo- 
rality among  the  heathens  gave  excellent  rules  for  the  regulation 
of  men's  manners ;  but  they  wanted  either  the  honesty,  or  the 
courage,  to  try  their  own  arguments  upon  themselves.  It  was  a 
strong  presumption  that  the  yoke  of  the  scribes  and  pharisees 
was  grievous,  when  they  laid  "  heavy  burdens  upon  men's 
shoulders,"  which  they  themselves  refused  to  touch  with  one  o? 
their  fingers.  Not  thus  our  great  lawgiver,  Jesus  Christ,  the 
righteous.  His  behaviour  was  in  all  respects,  conformable  to 
his  doctrine.  His  devotion  towards  God,  how  sublime  and  ardent  i 
Benevolence  towards  men,  how  great  and  diffusive  !  He  was  in 
his  life  a  pattern  of  innocence  ;  for  he  "  did  no  sin,  neither  was 
guile  found  in  his  mouth."  In  the  Son  of  God  incarnate,  is  ex- 
hibited the  brightest,  the  fairest  resemblance  of  the  Father,  that 
earth  or  heaven  ever  beheld  ;  an  example  peculiarly  persuasive, 
calculated  to  inspire  resolution,  and  to  animate  us  to  use  our  ut 
most  endeavors  to  imitate  the  divine  pattern,  the  example  of"  the 
author  and  finisher  of  our  faith,"  of  "  him  who  loved  us  and  gave 
himself  for  us."  **  Our  profession  and  character,  as  Christians, 
obliges  us  to  make  this  example  the  model  of  our  lives.  Every 
motive  of  decency,  gratitude,  and  interest,  constrain  us  to  tread 
the  paths  he  trod  before  us. 

We  should  also  remember,  that  our  burden  is  easy  ;  because 
God,  who  "  knoweth  whereof  we  are  made,  who  considered!  thai 
we  are  but  dust,"  is  ever  ready  to  assist  us.  The  heathen  sage? 
themselves,  had  some  notion  of  this  assistance,  though  guided 
only  by  the  glimmenng  lamp  of  reason.  But  what  they  looked 
upon  as  probable,  the  Gospel  clearly  and  strongly  asserts.  We 
there  hear  the  apostle  exhorting,  "  Let  us  come  boldly  to  the 
throne  of  grace,  that  we  may  obtain  mercy,  and  find  grace  tc 
help  i.i  time  of  need."  We  there  hear  the  blessed  Jesus  him- 
self arguing  in  this  convincing  manner :  "  If  ye,  being  evil, 
know  how  to  give  good  gifts  unto  your  children,  how  much 
more  shall  your  heavenly  Father  give  the  Holy  Spirit  to  them  thai 
ask  him '(" 


462  LIFE    OF    JESUS    CHRIST. 

We  should  also  remember  that  the  great  doctrine  of  the 
Guspel,  concerning  the  propitious  mercy  of  God  to  all  penitents, 
through  Jesus  Christ,  greatly  contributes  to  the  consolation  of 
Christians.  Let  it  be  granted  that  the  hope  of  pardon  is  essen- 
tial to  the  religion  of  fallen  creatures,  and  one  of  its  first  prin- 
ciples, yet,  considering  the  doubts  and  suspicions  which  are 
apt  tu  arise  in  a  mind  conscious  of  guilt,  it  is  undoubtedly  a 
great  <md  inestimable  favor,  to  be  relieved,  in  this  respect,  by  a 
messenger  from  Omnipotence  himself.  This  is  our  happiness. 
We  are  not  left  to  depend  upon  consequential  reasonings,  which 
the  bulk  of  mankind  are  little  used  to ;  but  we  are  assured, 
that  upou  our  true  repentance,  we  shall,  "  through  the  <mediation 
>f  Christ,"  receive  the  "  full  remission  of  past  sins,"  and  be  re- 
stored to  the  same  state  and  favor  with  our  Maker,  as  if  we  had 
never  transgressed  his  laws.  Here  the  Gospel  triumphs.  With 
these  assurances  it  abounds.  Upon  this  head  the  declarations 
of  our  blessed  Saviour  and  his  apostles  are  so  express  and  full, 
that  every  one  who  believes  them,  and  knows  himself  to  be  a 
true  penitent,  must  banish  every  doubt  and  fear,  and  rejoice 
with  joy  unspeakable.  "  Come  unto  me,  all  ye  that  labor,  and 
are  heavy  laden,  and  I  will  give  you  rest."  Matt.  xi.  28. 
"  All  manner  of  sin  and  blasphemy  shall  be  forgiven  unto  men." 
Matt.  xii.  31.  "Be  it  known  unto  you  therefore,  men  and 
brethren,  that  through  this  man  is  preached  unto  you  the  for- 
giveness of  sins  ;  and  by  him  all  that  believe  are  justified  from 
all  things,  from  which  we  could  not  be  justified  by  the  law  oi 
Moses."  Acts,  xiii.  38,  39.  "  The  blood  of  Jesus  cleanseth  from 
all  sin."  What  grace  and  favor  is  this !  Who  can  dwell  upon 
the  transporting  theme  too  long  !  Now  our  way  is  plain  before 
as,  and  the  burden  we  are  to  bear  is  made  easy.  Our  sins  are 
pardonable,  if  repented  of  and  forsaken. 

Consider  this,  all  ye  who  have  never  yet  regarded  religion,  but 
pursued  a  course  of  vice  and  sensuality  all  your  lives  long. — 
Though  your  conduct  has  been  base,  to  the  last  degree,  your 
case  is  not  desperate.  Far  from  it.  The  God  w'hom  you  have 
so  highly  offended  commiserates  your  errors,  is  ever  ready  to 
extend  his  pardoning  mercy  to  his  most  degenerate  creatures, 
upon  their  faith  and  repentance,  and  "  is  in  Christ  Jesus  recon- 
ciling the  world  to  himself,"  not  imputing  unto  penitent  sinners 
their  trespasses.  "  Let  the  wicked,  therefore,  forsake  his  way, 
and  the  unrighteous  man  his  thoughts  ;  and  let  him  return  unto 
the  Lord,  and  he  will  have  mercy  upon  him  ;  and  to  our  God,  for 
he  will  abundantly  pardon."  Isaiah,  Iv.  7. 

Another  particular,  which  renders  the  Christian  religion  de- 
lightful is,  its  leading  us  to  the  perfect,  eternal  life  of  heaven. 
It  cannot  be  denied,  but  that  we  may  draw  from  the  light  of 
nature  strong  presumptions  of  a  future  state.  The  present  ex- 


LIFE    OF   JESUS    CHRIST.  463 

istence  does  not  look  like  an  entire  scene,  but  rather  like  the  in- 
fancy of  human  nature,  which  is  capable  of  arriving  at  a  much 
higher  degree  of  maturity  ;  but  whatever  solid  foundation  the 
doctrine  of  a  future  state  may  have,  in  nature  and  reason,  cer- 
tain it  is,  through  the  habitual  neglect  of  reflection,  and  the  force 
of  irregular  passions,  this  doctrine  was,  before  the  coming  of  our 
blessed  Saviour,  very  much  disfigured,  and  in  a  great  measure 
lost  among  the  sons  of  men. 

In  the  heathen  world,  a  future  state  of  rewards  and  punish- 
ments, was  a  matter  of  mere  speculation  and  uncertainty,  some- 
times hoped  for,  sometimes  doubted  of,  and  sometimes  absolute- 
ly denied.  The  law  of  Moses,  though  of  divine  original,  is 
chiefly  enforced  by  the  promises  of  temporal  blessings  ;  and,  even 
in  the  writings  of  the  prophets,  a  future  immortality  is  very 
sparingly  mentioned,  and  obscurely  represented :  but  the  doc- 
trine of  our  Saviour  hath  "  brought  life  and  imn;ortality  to 
light."  In  the  Gospel  we  have  a  distinct  account  of  another 
world,  attended  with  many  engaging  circumstances,  about 
which  the  decisions  of  reason  were  dark  and  confused.  We 
have  the  testimony  of  the  Author  of  our  religion,  who  was  rais- 
ed from  the  dead,  who  afterwards,  in  the  presence  of  his 
disciples  ascended  into  heaven.  In  the  New  Testament  it  is 
expressly  declared,  that  good  men,  "  when  absent  from  the 
body,  are  present  with  the  Lord."  Here  we  are  assured  of  the 
resurrection  of  the  body  in  a  glorious  form,  clothed  with  im- 
mortal vigor,  suited  to  the  active  nature  of  the  animating  spirit, 
and  assisting  its  most  enlarged  operations  and  incessant  progress 
towards  perfection.  Here  we  are  assured,  that  "  the  righteous 
shall  go  into  life  everlasting  ;"  that  they  shall  enter  into  the 
kingdom  of  the  heavenly  Canaan,  where  no  ignorance  shall 
cloud  the  understanding,  no  vice  disturb  the  will.  In  these  re- 
gions of  perfection,  nothing  but  love  shall  possess  the  soul ; 
nothing  but  gratitude  employ  the  tongue :  there  the  righteous 
shall  be  united  to  an  innumerable  company  of  angels,  and  to 
the  general  assembly  and  church  of  the  first  born ;  there  they  shall 
see  their  exalted  Redeemer,  at  the  right  hand  of  Omnipotence, 
and  sit  down  with  him  on  his  throne ;  there  they  shall  be  admit- 
ted into  the  immediate  presence  of  the  supreme  Fountain  of  life 
«md  happiness,  and  beholding  his  face,  be  changed  into  the  same 
image  from  glory  to  glory. — Here  language — here  imagination 
fails  me  !  It  requires  the  genius,  the  knowledge,  and  the  pen  of 
an  angel,  to  paint  the  happiness,  the  blissful  scene  of  the  New 
Jerusalem,  which  the  human  eye^cannot  behold,  till  this  mortal 
body  shall  be  purified  from  its  corruption,  and  dresse-d  in  the 
robes  of  immortality:  "eye  hath  not  seen,  noi  ear  heard,  nei- 
ther hath  it  entered  into  the  heart  to  conceive,  the  joys  which  God 
hath  prepared  for  them  that  love  him." 


464  LIFE    OF   JESUS    CHRIST. 

What  is  the  heaven  ol  ihe  heathens,  compared  with  the  hea- 
ven of  the  Christians  ?  The  hope,  the  prospect  of  this,  is  suffi- 
cient to  reconcile  us  to  all  the  difficulties  that  may  attend  OUT 
progress,  sweeten  all  our  labors,  alleviate  every  grief,  and  silence 
every  murmur. 

But  why,  says  the  libertine  in  the  gaiety  of  his  heart,  should 
there  be  any  'difficulties  or  restraints  at  all  ?  God  hath  made 
nothing  in  vain.  The  appetites  he  hath  planted  in  the  human 
breast  are  to  be  gratified.  To  deny  or  restrain  them,  is  igno- 
minious bondage :  but  to  give  full  scope  to  every  desire  and 
passion  of  the  heart,  without  check  or  control,  is  true  manly 
freedom. 

In  opposition  to  this  loose  and  careless  way  of  reasoning,  let 
it  be  considered,  that  the  liberty  of  a  rational  creature  doth  not 
consist  in  an  entire  exemption  from  all  control,  but  in  follow- 
ing the  dictates  of  reason,  as  the  governing  principle,  and  in 
keeping  the  various  passions  in  due  subordination.  To  follow 
the  regular  motion  of  those  affections  which  the  wise  Creator 
hath  implanted  within  us,  is  our  duty:  but  as  our  natural  de- 
sires, in  this  state  of  trial,  are  often  irregular,  we  are  bound  to 
restrain  their  excesses,  and  not  to  indulge  them,  but  in  a  strict 
subserviency  to  the  integrity  and  peace  of  our  minds,  and  to  the 
order  and  happiness  of  human  society  established  in  the  world. 
Those  who  allow  the  supreme  command  to  be  usurped  by  sensual 
and  brutal  appetites,  may  "  promise  themselves  liberties,"  but 
are  truly  and  absolutely  the  "  servants  of  corruption."  To  be 
vicious,  is  to  be  enslaved.  We  behold  with  pity  those  miserable 
objects  that  are  chained  in  the  galleys,  or  confined  in  dark  prisons 
and  loathsome  dungeons ;  but  much  more  abject  and  vile  is  the 
slavery  of  the  sinner  !  No  slavery  of  the  body  is  equal  to  the 
bondage  of  the  mind  :  no  chains  press  so  closely  or  gall  so  cruel- 
ly, as  the  fetters  of  sin,  which  corrode  the  very  substance  of  the 
.soul,  and  fret  every  faculty. 

It  must,  indeed,  be  confessed,  that  there  are  some  profligates, 
so  hardened  by  custom,  as  to  be  past  all  feeling  ;  and  because  in- 
sensible of  their  bondage,  boast  of  this  insensibility  as  a  mark  of 
their  native  freedom  and  happiness.  Vain  men  !  they  might  ex- 
tol, with  equal  propriety,  the  peculiar  happiness  of  an  apoplexy, 
or  the  profound  tranquillity  of  a  lethargy. 

Thus  have  we  endeavored  to  place,  in  a  plain  and  conspic- 
uous light,  some  of  the  peculiar  excellencies  of  the  Christian 
religion  ;  and  from  hence,  many  useful  reflections  will  naturally 
arise  in  the  mind  of  every  attentive  reader.  It  is  the  rel'gion 
of  Jesus  that  hath  removed  idolatry  and  superstition,  and 
brought  immortality  to  light,  when  concealed  under  the  veil  ol 
darkness  almost  impenetrable.  This  hath  set  the  great  truths 
of  religion  in  a  clear  and  conspicuous  point  of  view,  and  pro- 


LIFE    OF   JESUS    CHRIST.  465 

posed  new  and  powerful  motives  to  influence  our  minds,  and  to 
determine  our  conduct.  Nothing  is  enjoined  to  be  believed,  but 
what  is  worthy  of  God ;  nothing  to  be  practised,  but  what  is 
friendly  to  man.  All  the  doctrines  of  the  Gospel  are  rational 
and  consistent :  all  its  precepts  are  truly  wise,  just,  and  good. — 
The  Gospel  contains  nothing  grievous  to  an  ingenuous  mind . 
it  debars  us  from  nothing,  but  doing  harm  to  ourselves,  or  to  our 
fellow-creatures  ;  and  permits  us  to  range  any  where,  but  in  the 
paths  of  danger  and  destruction.  It  only  requires  us  to  act  up  tc 
its  excellent  commands ;  and  to  prefer,  to  the  vanishing  pleasure 
of  sin,  the  smiles  of  a  reconciled  God,  and  "  an  eternal  weight 
of  glory."  And  is  this  a  rigorous  exaction,  and  a  heavy  burden 
not  to  be  endured  ?  How  can  sinful  mortals  harbor  so  unworthy 
a  thought  ? 

Surely  no  man,  who  is  a  real  friend  to  the  cause  of  virtue 
and  to  the  interests  of  mankind,  can  ever  be  an  enemy  to  Chris- 
tianity, if  he  truly  understands  it,  and  seriously  reflects  on  its 
wise  and  useful  tendency.  It  conducteth  us  to  our  journey's 
end,  by  the  plainest  and  securest  path ;  where  the  "  steps  are 
not  straitened,  and  where  he  that  runneth  stumbleth  not."—- 
Let  us,  who  live  under  this  last  and  most  gracious  dispensation 
of  God  to  mankind,  "  count  all  things  but  loss,  for  the  excellency 
of  the  knowledge  of  Christ  Jesus  our  Lord ;"  and  not  suffer 
ourselves,  by  the  slight  cavils  of  unbelievers,  to  be  "  moved 
away  from  the  hope  of  the  gospel."  Let  us  demonstrate  that 
we  believe  the  superior  exellency  of  the  Christian  dispensation, 
by  conforming  to  its  precepts.  Let  us  show  that  we  are  Chris- 
tians in  deed  and  in  truth :  not  by  endless  disputes  about  trifles, 
and  the  transports  of  a  blind  zeal,  but  by  abounding  in  those 
"  fruits  of  righteousness,  which  are,  through  Christ,  to  the  praise 
and  glory  of  God." 

From  what  has  been  said,  we  may  clearly  perceive  how 
groundless  all  those  prejudices  are,  which  some  conceive  against 
religion,  as  if  it  was  a  peevish,  morose  scheme,  burdensome  to 
human  nature,  and  inconsistent  with  the  true  enjoyment  of  life. 
Such  sentiments  are  too  apt  to  prevail  in  the  heat  of  youth, 
when  the  spirits  are  brisk  and  lively,  and  the  passions  warm 
and  impetuous  ;  but  it  is  wholly  a  mistake,  and  a  mistake  of  the 
most  dangeorous  tendency.  The  truth  is,  there  is  no  pleasure 
like  that  of  a  good  conscience :  no  real  peace  but  what  results 
from  a  sense  of  divine  favor.  This  ennobles  the  mind,  and 
can  alone  support  it  under  the  various  and  unequal  scenes 
of  the  present  state  of  trial.  This  lays  a  sure  foundation  of  an 
easy,  comfortable  life,  of  a  serene,  peaceful  death,  ami  of  eter- 
nal joy  and  happiness  hereafter ;  whereas,  vice  is  ruinous  to 
all  our  most  valuable  interests  ;  spoils  the  native  beauty,  and  sub- 
verts the  order  of  the  soul ;  renders  us  the  scorn  of  man,  the  re- 
30 


4Gf)  LIFE    OF    JESUS    CHRIST. 

jected  of  God,  and,  without  timely  repentance,  will  rob  us  of  a 
happy  eternity.  Religion  is  the  health,  the  liberty,  and  the  hap- 
piness of  the  soul ;  sin  is  the  disease,  the  servitude,  and  destruc- 
tion of  it. 

If  this  be  not  sufficient  to  convince  you,  let  me  lead  you  into 
the  chamber  of  an  habitual  rioter,  the  lewd  debauchee,  worn  out 
in  the  cause  of  iniquity,  "  his  bones  full  of  the  sins  of  his  youth," 
that  from  his  own  mouth,  as  he  lies  on  his  expiring  bed,  you  may 
learn  that  "  the  way  of  transgressors  is  hard  ;"  and  that,  however 
sweet  sin  may  be  in  the  commission,  "  it  stings  like  a  serpent, 
and  bites  like  an  adder." 

I  am  going,  reader,  to  represent  to  you  the  last  moments  of  a 
person  of  high  birth  and  spirit ;  of  great  parts  and  strong  pas- 
sions ;  every  way  accomplished,  but  unhappily  attached  to  those 
paths  which  lead  to  vice  and  destruction. 

His  unkind  treatment  was  the  death  of  a  most  amiable  wife : 
and  his  monstrous  extravagance,  in  effect,  disinherited  his  only 
child.  And  surely  the  death  bed  of  a  profligate  is  next  in  hor- 
ror to  that  abyss  to  which  it  leads  !  It  has  the  most  of  hell  that 
is  visible  upon  earth,  and  he  that  hath  seen  it  has  more  than  faith 
to  confirm  him  in  his  creed.  I  see  it  now  (says  the  worthy  di- 
vine from  whom  I  shall  borrow  this  relation,)  for  who  can  forget 
it  ?  Are  there  in  it  no  flames  and  furies  ?  You  are  ignorant  then 
of  what  a  sacred  imagination  can  figure !  what  a  guilty  heart 
can  feel !  How  dismal  it  is  !  The  two  great  enemies  of  soul 
and  body,  sickness  and  sin,  sink  and  confound  his  friends ;  silence 
and  darkness  are  the  dismal  scene.  Sickness  excludes  the  light 
of  heaven,  and  sin  its  blessed  hope.  Oh,  double  darkness,  more 
than  Egyptian  !  acutely  to  be  felt ! 

The  sad  evening  before  the  death  of  that  noble  youth,  whose 
last  hours  suggested  these  thoughts,  I  was  with  him.  No  one 
else  was  there  but  his  physician,  and  an  intimate  acquaintance, 
whom  he  loved,  and  whom  he  had  ruined.  At  my  coming, 
he  said, 

"  You  arid  the  physician  are  come  too  late. — I  have  neither 
life  nor  hope.  You  both  aim  at  miracles.  You  would  raise 
the  dead." 

"  Heaven,"  I  said,  "  was  merciful." — 

"  Or  I  could  not,"  answered  he,  "  have  been  thus  guilty. — 
What  has  it  not  done  to  bless  and  to  save  me  ? — I  have  been  too 
strong  for  Omnipotence.  I  plucked  down  ruin." 

I  said  "  The  blessed  Redeemer" — 

"  Hold,  hold,"  said  he, "  you  wound  me  !  This  is  the  rock  on 
whieu  1  split !  I  denied  his  name." 

Refusing  to  hear  any  thing  from  me,  or  take  any  thing  from 
the  physician,  he  lay  silent,  as  far  as  sudden  darts  of  pain  would 
permit,  till  the  clock  struck.  Then  he  cried  out  with  vehe- 


LIFE    OF    JESUS    CHRIST.  467 

mence, — "  Oh  time  !  tune  !  It  is  fit  thou  shouldst  thus  strike  thy 
murderer  to  the  heart.  How  art  thou  fled  for  ever  ! — A  month ! — 
Oh,  for  a  single  week  !  I  ask  not  for  years,  though  an  age  were 
too  little  for  the  much  I  have  to  do." 

On  my  saying  to  him,  "  We  could  not  do  too  much ;  that  hea- 
ven was  a  blessed  place  !" 

"  So  much  the  worse,"  replied  he,  "  'tis  lost !  'tis  lost !  Heaven 
's  to  me  the  severest  part  of  hell !" 

Soon  after,  1  proposed  prayer.     To  which  he  answered, — 

"  Pray,  you  that  can  !  I  never  prayed.  I  cannot  pray.  My 
conscience  is  too  much  wounded.  I  have  deserted  my  benevo- 
lent Maker,  and  my  soul  is  enveloped  in  the  deepest  horrors." 

His  friend,  being  much  touched,  even  to  tears,  at  this,  (for 
who  could  forbear  ?  I  could  not,)  he,  with  a  most  affectionate 
look,  said, 

"  Keep  these  tears  for  thyself,  I  have  undone  thee.  Dost  thou 
weep  for  me  ?  That  is  cruel.  What  can  pain  me  more  ?" 

Here  his  friend,  too  much  affected,  would  have  left  him 

"  No,"  said  he,  "  stay.  You  may  still  hope  ;  therefore,  hear 
me.  How  madly  have  I  talked ! — How  madly  hast  thou  listen- 
ed and  believed  !  But  look  on  my  present  state,  as  a  full  answer 
to  thee  and  to  myself.  This  body  is  all  weakness  and  pain  ;  but 
my  soul,  as  if  stung  up  by  torment  to  greater  strength  and  spirit, 
is  full  powerful  to  reason  ;  full  mighty  to  suffer.  And  that  which 
thus  triumphs  within  the  joys  of  mortality,  is  doubtless  immortal. 
And  as  for  a  Deity,  nothing  less  than  an  Almighty  could  inflict 
the  pains  I  feel." 

I  was  about  to  congratulate  this  passive,  involuntary  confes- 
sion, in  his  asserting  the  two  prime  articles  of  his  creed,  ex- 
torted by  the  rack  of  nature ;  when  he  thus  very  passionately 
added, 

"  No,  no !  let  me  speak  on.  I  have  not  long  to  speak.  My 
much  injured  friend !  My  soul,  as  my  body,  lies  in  ruins ;  in 
scattered  fragments  of  broken  thought ;  remorse  for  tlie  past, 
throws  my  thoughts  on  the  future.  Worse  dread  of  the  future 
strikes  it  back  on  the  past.  I  turn,  and  turn,  and  find  no  ray. 
Didst  thou  feel  half  the  mountain  that  is  on  rne,  thou  wouldst 
struggle  with  the  martyr  for  his  stake,  and  bless  heaven  for  the 
flame  ; — that  is  not  an  everlasting  flame :  that  is  not  an  unquench- 
able fire." 

How  were  we  struck  !  yet  soon  after,  still  more.  With  what 
an  eye  of  distraction,  what  a  face  of  despair  he  cried  out, — 
"  My  principles  have  poisoned  my  friend :  my  extravagance  has 
beggared  my  boy  :  my  unkindness  has  murdered  my  wife : — 
And  is  there  another  hell  ?  Oh  !  thou  blasphemed,  yet  most  in- 
dulgent Lord  God  !  Hell  itself  is  a  refuge,  if  it  hides  me  from 
thy  frown." 


468  LIFE    OF   JESUS    CHRIST. 

Soon  after,  his  understanding  failed ;  his  terrified  imagination 
uttered  horrors  not  to  be  repeated,  or  ever  forgotten  ;  and  before 
the  sun  (which  I  hope  has  seen  few  like  him)  arose,  this  gay, 
young,  noble,  ingenious,  accomplished,  and  most  wretched  mor- 
tal expired. 

It  must,  indeed,  be  owned,  it  sometimes  happens,  that  men 
who  have  lived  very  wicked  lives,  have  gone  out  of  the  world,  as 
they  have  lived  in  it,  defying  conscience,  and  deriding  a  future 
judgment  as  an  idle  fiction ;  but  these  instances  are  very  rare, 
and  only  prove  that  there  are  monsters  in  the  moral  as  well  as 
the  natural  world. 

It  will  perhaps  be  said,  that  the  sons  of  vice  and  riot  have 
pleasure  in  sensual  indulgences.  Allowed  ;  but  it  is  altogether 
of  the  lower  kind,  empty,  fleeting,  and  transient :  "  like  the  crack- 
ling of  thorns  under  a  pot,  so  is  the  mirth  of  the  wicked."  It 
makes  a  noise  and  a  blaze  for  the  present,  but  soon  vanishes 
away  into  smoke  and  vapor. 

On  the  other  hand,  the  pleasure  of  religion  is  solid  and  lasting ; 
and  will  attend  us  through  all,  even  the  last  stages  of  life.  When 
we  have  passed  the  levity  of  youth,  and  have  lost  our  relish  for 
the  gay  entertainments  of  sense  ;  when  old  age  steals  upon  us, 
and  stoops  us  towards  the  grave,  this  will  cleave  fast  to  us,  and 
give  us  relief.  It  will  be  so  far  from  terminating  at  death,  that 
it  then  commences  perfect,  and  continually  improves,  with  new 
additions. 

Clad  in  this  immortal  robe,  we  need  riot  fear  the  awful  sum- 
mons of  the  king  of  terrors,  nor  regret  our  retiring  into  the 
chambers  of  the  dust.  Our  immortal  part  will  wing  its  way  to 
the  arms  of  its  Omnipotent  Redeemer,  and  find  rest  in  the  hea- 
venly mansions  of  the  Almighty.  And  though  our  earthly  part, 
this  tabernacle  of  clay,  returns  to  its  original  dust,  and  is  dis- 
solved, our  joy,  our  consolation,  our  confidence  is,  that  "  we  have 
a  building  of  God,  a  house  not  made  with  hands,  eternal  in  the 
heavens." 


THE 


LIVES  OF  THE  APOSTLES. 


ST.    PETER. 


CHAPTER  I. 

Account  of  the  Life  of  St.  Peter,  prior  to  his   call  to  the 
Apostleship  of  the  blessed  Jesus. 

ST.  PETER  was  born  at  Bethsaida,  a  city  of  Galilee,  situate  on 
the  banks  of  the  lake  of  Gennesareth,  called  also  the  sea  of  Ga- 
lilee, from  its  being  situated  in  that  country,  and  the  lake  of  Ti- 
berias, from  that  city  being  built  on  its  banks.  The  particular 
time  of  this  great  apostle's  birth  cannot  be  known ;  the  Evange- 
list and  other  writers  among  the  primitive  Christians,  having 
been  silent  with  regard  to  this  particular.  It  is,  however,  pretty 
certain,  that  he  was  at  least  ten  years  older  than  his  Master  ;  the 
circumstances  of  his  being  married,  and  in  a  settled  course  of 
life,  when  he  first  became  a  follower  of  the  great  Messiah,  and 
that  authority  and  respect  the  gravity  of  his  person  procured 
him  among  the  rest  of  the  apostles,  sufficiently  declare  this  con- 
jecture to  be  just. 

As  he  was  a  descendant  of  Abraham,  he  was  circumcised,  ac 
cording  to  the  rites  of  the  Mosaic  law,  and  called  by  his  parents 
Simon  or  Simeon,  a  name  common  at  that  time  among  the  Jews. 
But  after  his  becoming  a  disciple  of  the  blessed  Jesus,  the  addi- 
tional title  of  Cephas  was  conferred  upon  him  by  his  Master,  to 
denote  the  firmness  of  his  faith  :  the  word  Cephas,  in  the  Syriac, 
the  common  language  of  the  Jews  at  that  time,  signifying  a 
stone,  or  rock  :  and  thence  he  is  called,  in  Greek,  Petr-os,  and  by 
us  Peter,  which  implies  the  same  thing. 

With  regard  to  the  parents  of  St.  Peter,  the  Evangelists  have 
also  been  silent,  except  in  telling  us  that  his  father's  name  was 
Jonah,  who  was  highly  honored  by  our  blessed  Saviour,  who 
chose  two  of  his  sons,  Andrew  and  Peter,  to  be  his  apostles. 


470  LIVES    OF    THE    APOSTLES. 

and  preachers  of  the  glad  tidings  of  salvation  to  the  children  of 
men. 

St.  IVter,  in  his  youth,  was  brought  up  to  the  trade  of  fishing, 
on  the  lake  of  Bethsaida,  famous  for  different  kinds  of  fish,  which 
excelled  all  others  in  the  fineness  of  their  taste. 

Here  he  followed  the  trade  of  fishing,  but  afterwards  removed 
to  Capernaum,  where  he  settled  ;  for  we  find  he  had  a  house 
there  when  our  Saviour  began  his  public  ministry,  and  there  he 
paid  tribute.  Nicephorus  tells  us  that  Helen  the  mother  of 
Constantino,  erected  a  beautiful  church  over  the  ruins  of  St.  Pe- 
ter's house,  in  honor  of  that  apostle. 

The  business  of  Peter  was  both  mean  and  toilsome  ;  it  expos- 
ed him  to  all  the  injuries  of  the  weather,  the  tempestuousness  of 
the  sea,  and  the  darkness  and  horror  of  the  night,  and  all  to 
acquire  a  mean  livelihood  for  himself  and  family.  But  meanness 
of  worldly  degree  is  no  obstacle  to  the  favor  of  God :  nay,  if  we 
review  the  state  of  Christianity,  from  its  rise  to  the  present  pe- 
riod, we  shall  find  that  its  friends  and  votaries  consist  rather  of 
persons  of  humble  and  lowly  stations  in  life,  than  of  the  great, 
the  dignified,  and  the  opulent. 

And  herein  are  manifested  the  wise  and  admirable  methods 
used  by  Divine  Providence,  in  making  choice  of  such  mean  and 
unlikely  instruments  in  planting  and  propagating  the  Christian 
religion  in  the  world.  Men  who  were  destitute  of  the  advan- 
tages of  education,  and  brought  up  to  the  meanest  employments, 
were  chosen  to  confound  the  wise,  and  overturn  the  learning 
of  the  great.  Such  were  the  persons  whom  the  Almighty 
sent  to  propagate  the  religion  of  his  Son ;  to  silence  the  wise, 
the  scribe,  and  the  disputer  of  this  world,  and  to  make  foolish 
the  wisdom  of  the  earth.  For  though  the  Jews  required  a  sign, 
and  the  Greeks  sought  after  wisdom  ;  though  the  preaching  of  a 
crucified  Saviour  made  no  impression  on  the  former,  and  wis- 
dom became  of  little  avail  to  the  latter ;  yet  by  this  preaching 
God  was  pleased  to  save  them  that  believed,  and  in  the  event 
made  it  appear,  that  tlte  wisdom  of  God  passeth  all  understand- 
ing— That  so  the  honor  of  all  may  redound  to  himself,  "  that  no 
flesh  should  glory  in  his  presence,  but  that  he  that  glorietb  should 
glory  in  the  Lord." 


LIVES    OF   THE    APOSTLES.  471 


CHAPTER  II. 

The  manner  by  which  Peter  arrived  to  the  knowledge  of  the  bless- 
ed Jesus,  and  of  his  call  to  the  discipleship. 

SACRED  history  hath  not  ascertained  of  what  sect  the  apostle 
was.  We  know  indeed,  that  his  brother  Andrew  was  a  follower 
or"  John  the  Baptist,  that  preacher  of  repentance  ;  and  it  is  very 
unlikely  that  he,  who  was  ready  to  carry  his  brother  the  early 
tidings  of  the  Messiah,  that  the  "  sun  of  righteousness"  was  al- 
ready risen  in  those  parts,  should  not  be  equally  solicitous  to 
bring  him  under  the  discipline  and  influence  of  John  the  Baptist, 
the  day-star  which  appeared  to  usher  in  the  appearance  of  the 
Son  of  God.  Besides,  Peter's  great  readiness  and  curiosity  at 
the  first  news  of  Christ's  appearing,  to  come  to  him  and  con- 
verse with  him,  shows,  that  his  expectation  had  been  awakened, 
and  some  glimmering  rays  of  hope  conveyed  to  him  by  the 
preaching  and  ministry  of  John,  who  was  "  the  voice  of  one 
crying  in  the  wilderness,  Prepare  the  way  of  the  Lord,  make  his 
paths  straight." 

He  became  acquainted  with  the  immaculate  Lamb  of  God, 
in  the  following  manner :  The  blessed  Jesus  having  spent  thirty 
years  in  the  solitude  of  a  private  life,  had  lately  been  baptized 
by  John  in  Jordan,  and  there  owned  by  the  solemn  attestation 
of  heaven  to  be  the  Son  of  God ;  whereupon  he  was  immediate- 
ly hurried  into  the  wilderness,  and  there  for  forty  days  main- 
tained a  personal  contest  with  the  devil.  But  having  conquered 
this  great  enemy  of  mankind,  he  returned  to  "  the  place  beyond 
Jordan,"  where  John  was  baptizing  his  proselytes,  and  endeav- 
oring to  answer  the  Jews,  who  had  sent  a  deputation  to  him  to 
inquire  concerning  this  new  Messiah  that  appeared  among  them. 
To  satisfy  these  curious  inquirers  of  Israel,  John  faithfully  rela- 
ted every  thing  he  knew  concerning  him,  gave  him  the  greatest 
character,  and  soon  after,  pointed  him  out  to  his  disciples;  upon 
which  two  of  them  presently  followed  the  great  Redeemer  o* 
mankind,  one  of  which  was  Andrew,  Simon's  brother. 

Nor  did  he  conceal  the  joyful  discovery  he  had  made ;  for 
early  in  the  morning  he  hastened  to  acquaint  his  brother  Si- 
mon that  he  had  found  the  Messiah.  It  is  not  enough  to  be 
happy  alone  :  grace  is  a  communicative  principle,  that,  like  the 
circles  in  the  water,  delights  to  multiply  itself,  and  to  diffuse  its 
influences  all  around,  especially  on  those  whom  nature  has 
placed  nearest  to  us.  I  have,  said  fie,  with  rapture  to  his  brother, 
found  that  eminent  person  so  long  and  signally  foretold  by  the 


472  LIVES    OF    THE    APOSTLES. 

prophets  and  whom  all  the  devout  and  pious  among  the  sons  of 
Jacob  so  earnestly  expected. 

Simon,  who  was  one  of  those  who  waited  for  the  redemption 
of  Israel,  ravished  with  the  joyful  news,  and  impatient  of  delay, 
presently  followed  his  brother  to  the  place  ;  and  on  his  arrival 
our  blessed  Saviour  immediately  gave  him  a  proof  of  his  divin- 
ity ;  saluting  him  at  first  sight  by  his  name,  and  telling  him  both 
who  he  was,  his  name  and  kindred,  and  what  title  should  soon 
be  conferred  upon  him. 

In  order  to  avoid  the  prodigious  throng  of  people,  our  great 
Redeemer  often  retired  to  some  solitary  place,  to  indulge  the  pri- 
vacies of  contemplation.  In  one  of  these  retreats,  on  the  banks 
of  the  sea  of  Galilee,  the  multitude  found  him  out,  and  ran  to 
him  from  the  city.  Our  Saviour,  therefore,  to  avoid  the  crowd, 
stepped  into  a  fishing  boat  which  lay  near  the  shore,  and  belonged 
to  Simon  Peter,  who,  together  with  his  companions,  were  on 
shore,  drying  their  nets,  after  an  unsuccessful  night  spent  in  toil 
and  labor.  The  blessed  Jesus,  who  might  have  commanded, 
was  pleased  to  entreat  Peter,  who  now  returned  to  his  boat  to 
thrust  off  a  little  from  the  land,  that  he  might  instruct  the  peo- 
ple, \vho  were  gathering  in  prodigious  crowds  on  the  borders 
of  the  lake. 

Peter  gladly  complied  with  the  request  of  his  Master,  who 
delivered  his  heavenly  doctrine  to  the  people  on  the  shore.  As 
soon  as  he  had  ended  his  discourse,  he  resolved  to  seal  it  by  a 
miracle,  that  the  people  might  be  persuaded  he  was  "  a  teacher 
come  from  God."  Accordingly  he  ordered  Simon  to  row  farther 
from  the  shore,  and  cast  his  net  into  the  sea.  To  which  Simon 
answered,  that  they  had  labored  the  preceding  night,  and  had 
taken  nothing ;  and,  if  they  could  not  then  succeed,  there  were 
little  hopes  of  it  now,  as  the  day  was  far  less  proper  for  fishing 
than  the  night.  But  as  his  Master  was  pleased  to  command, 
he  would  obey  ;  and  accordingly  he  let  down  his  net,  when,  to 
the  astonishment  both  of  him  and  of  his  companions,  so  great 
a  multitude  of  fishes  were  enclosed,  that  they  were  obliged  to 
call  their  partners  to  their  assistance.  Amazed  at  this  miracu- 
lous draught  of  fishes,  Simon  Peter,  in  an  ecstasy  of  admiration, 
blended  with  awe  and  humility,  fell  prostrate  at  his  Master's 
feet,  acknowledging  himself  a  vile  and  sinfu!  person,  and  think- 
ing himself  unworthy  of  being  admitted  into  the  presence  of  a 
person  so  immediately  sent  fcorn  God.  But  the  compassionate 
Son  of  the  Most  High  kindly  removed  his  tears  ;  telling  him  that 
this  miracle  was  wrought  to  confirm  his  faith,  and  indicate  to  him 
that  the  Almighty  had  appointed  a  more  noble  employment  for 
him,  that  of  saving  the  souls  of  the  children  of  men.  From  this 
time  Peter  and  his  companions  became  the  inseparable  and  con- 


LIVES    OP'   THE    APOSTLES.  473 

slant  disciples  of  the  great  Messiah,  living  under  the  rules  of  his 
discipline  and  institutions. 


CHAPTER  III. 

Peculiar  transactions  of  this  Apostle,  from  the  time  of  his  being 
chosen,  to  his  blessed  Master's  entering  the  City  of  Jerusalem. 

THE  blessed  Jesus,  having  entered  upon  his  important  mis- 
sion, thought  proper  to  select  some  peculiar  persons  from  among 
his  followers,  to  be  constant  witnesses  of  his  miracles  and  doc  • 
trine,  and  who,  after  his  departure,  might  be  intrusted  with  the 
care  of  building  his  church,  and  planting  that  religion  in  the 
world,  for  which  he  himself  left  the  mansions  of  heaven,  and 
put  on  the  veil  of  mortality.  In  order  4o  this,  he  withdrew 
privately,  in  the  evening,  to  a  solitary  mountain,  where  he  spent 
the  night  in  solemn  addresses  to  his  Almighty  Father,  for  rec 
dering  the  great  work  he  was  going  to  undertake  prosperous  and 
successful. 

The  next  day,  early  in  the  morning,  the  disciples  came  to  him, 
out  of  whom  he  made  choice  of  twelve  to  be  his  Apostles,  and  th'; 
attendants  on  his  person. 

These  he  afterwards  invested  with  the  power  of  working  mira- 
cles, and  sent  them  into  different  parts  of  Judea,  in  order  to  carry 
on  with  more  rapidity  the  great  work  which  he  himself  had  so 
happily  begun. 

We  have  no  farther  account  of  St.  Peter  in  particular,  till  the 
night  after  our  Saviour's  miraculously  feeding  the  :nultitude  in 
the  wilderness.  Jesus  had  ordered  his  disciples  to  tuke  ship,  and 
pass  over  to  the  other  side,  while  he  sent  the  multitude  away. 
But  a  violent  storm  arising,  they  were  in  great  danger  of  their 
lives,  when  their  great  Master  came  unto  them,  walking  on  the 
surface  of  the  boisterous  billows,  with  the  same  ease  as  if  it  had 
been  dry  ground. 

At  his  approach  the  disciples  were  greatly  teirified,  supposing 
they  had  seen  a  spirit.  But  their  compassionate  Master  soon 
dispelled  their  fears,  by  telling  them  it  was  he  himself,  and  there- 
fore they  had  no  reason  to  be  terrified. 

Peter,  who  was  always  remarkable  for  bold  resolution?,  de- 
sired his  Master  to  give  him  leave  to  come  to  him  on  the  water; 
and  on  obtaining  permission,  he  left  the  ship,  and  walked  on 
»he  sea  to  meet  his  Saviour.  But  when  he  heard  the  deep  roar 
•»»ound  him,  and  the  waves  increase,  he  began  to  be  afraid; 


LIVES    OF    THE    APOSTLES. 

and  as  his  faith  declined,  his  body  sunk  in  the  watei  so  that  in 
the  greatest  agony  he  called  for  assistance  to  him  who  was  able 
to  save.  Nor  was  his  cry  in  vain ;  the  compassionate  Redeemer 
ui  mankind  stretched  out  his  hand,  and  again  placed  him  on  the 
surface  of  the  water,  with  this  gentle  reproof,  "  O  thou  of  little 
faith,  wherefore  didst  thou  doubt  ?"  And  no  sooner  was  the 
blessed  Jesus  and  his  disciple  entered  into  the  ship,  than  the  winds 
ceased,  the  waves  subsided,  and  the  ship  was  at  the  land  whither 
they  were  going. 

A  miracle  of  this  kind  could  not  fail  of  astonishing  the  dis- 
ciples, and  convincing  them  of  the  divinity  of  his  mission;  accord- 
ingly they  drew  near  and  worshipped  him,  with  this  confession, 
"  Of  a  truth  thou  art  the  Son  of  God." 

Tiie  inhabitants  of  Judea,  who  beheld  with  astonishment  the 
miracles  wrought  by  the  blessed  Jesus,  had  formed  many  con- 
jectures concerning  him.  Our  great  Redeemer  was  not  ignorant 
of  this :  but  being  willing  to  hear  what  account  his  disciples 
would  give  of  the  various  opinions  of  the  people,  asked  them 
what  the  world  said  concerning  him  ?  To  which  they  replied, 
that  some  took  him  for  John  the  Baptist  risen  from  the  dead ; 
some  thought  him  to  be  Elias,  and  others  Jeremiah,  or  one  of 
the  old  prophets.  He  asked  them  what  they  themselves  thought 
of  him  :  to  which  Peter,  in  the  name  of  the  rest,  answered, 
"  Thou  art  Christ,  the  Son  of  the  living  God,"  anointed  and  set 
apart  by  the  Most  High,  to  be  the  great  King,  Priest,  and  Pro- 
phet of  Israel. 

This  full  and  comprehensive  declaration  of  Peter,  satisfied  the 
inquiry  of  our  b'assed  Saviour,  who  answered,  "  Blessed  art  thou, 
Si ;ii on  Bar- Jonah ;  for  flesh  and  blood  hath  not  revealed  it  unto 
thee,  but  my  Father  which  is  in  heaven." 

The  disciples  had  no  idea  that  their  Master  was  to  suffer 
death  for  ths  sins  of  the  world:  on  tlie  contrary,  they  considered 
him  as  immortal,  having  imbibed  the  opinion  of  the  Scribes  and 
Pharisees,  "  that  Christ  abideth  for  ever :"  so  that  when  the 
blessed  Jesus  told  them  of  the  sufferings  he  must  undergo  at 
Jerusalem,  what  affronts  and  indignities  he  must  suffer,  and  be 
at  last  put  to  death  with  all  the  acts  of  torture  and  disgrace, 
by  a  sentence  of  the  Jewish  Sanhedrim,  Peter,  who  could  not 
endure  the  thought  of  his  Master's  suffering  even  the  least  pun- 
ishment, much  less  those  cruelties  he  had  mentioned,  and  at 
last  death  itself,  interrupted  him  very  unseasonably,  and  said, 
"  Be  it  far  from  thee,  Lord  ;  this  shall  not  be  unto  thee."  He 
considered  these  sufferings  as  inconsistent  with  the  character  of 
the  great  Messiah,  whom  he  expected  would  restore  the  splen- 
dor of  the  throne  of  David  his  father,  and  reduce  all  the  king- 
doms of  the  earth  to  his  obedience.  But  our  blessed  Saviour 
who  came  down  from  heaven,  to  give  his  life  a  ransom  for  the 


LIVES    OF   THE    APOSTLES.  4?f> 

sins  of  the  world,  and  who  valued  the  redemption  of  mankind 
infinitely  more  than  his  own  ease  and  safety,  highly  resented 
this  speech  of  St.  Peter,  and  accordingly  returned  this  sharp 
reproof;  "Get  thee  behind  me,  Satan,  thou  art  an  offence  u.ito 
me."  Thy  pernicious  counsels,  in  seeking  to  oppose  the  design 
for  which  I  purposely  left  the  courts  of  heaven,  are  offensive ; 
and  thou  "  savorest  not  the  things  that  be  of  God,  but  those  that 
be  of  men." 

Some  time  after  the  great  Redeemer  of  the  souls  of  men,  being 
to  receive  a  specimen  of  his  future  glorification,  took  with  him 
three  of  his  most  intimate  apostles,  Peter  and  the  two  sons  of 
Zebedee,  and  went  up  into  a  very  high  mountain,  and  while  they 
were  employed  in  earnest  addresses  to  the  Almighty,  he  was 
transfigured  before  them,  darting  such  lustre  from  his  face,  as 
exceeded  the  meridian  rays  of  the  sun  in  brightness ;  and  such 
beams  of  light  issued  from  his  garments,  as  exceeded  the  light 
of  the  clearest  day ;  an  evident  and  sensible  representation  of 
that  state,  when  the  "just  shall  walk  in  white  robes,  and  shine  as 
the  sun  in  the  kingdom  of  their  Father."  During  this  heavenly 
scene,  the  great  prophets  Moses  and  Elias  appeared  in  all  the 
brightness  and  majesty  of  a  glorified  state,  familiarly  conversing 
with  him,  and  discoursing  of  the  death  and  sufferings  he  was 
shortly  to  undergo,  and  his  ascension  to  the  heavenly  regions  of 
blis?  and  happiness. 

In  the  mean  time  Peter  and  the  two  apostles  were  fallen 
asleep ;  but  on  their  awaking  were  strangely  surprised  to  see  the 
Lord  surrounded  with  so  much  glory,  and  those  two  great  per- 
sons conversing  with  him.  They,  however,  remained  silent  till 
those  visitants  from  the  courts  of  heaven  were  going  to  depart, 
when  Peter  in  rapture  and  ecstasy  of  mind,  addressed  himself  to 
his  Master,  declared  their  infinite  pleasure  and  delight  in  being 
favored  with  this  glorious  spectacle ;  and  desired  his  leave  to 
erect  three  tabernacles,  one  for  him,  one  for  Moses,  and  one  foi 
Elias.  But  while  he  was  speaking,  a  bright  cloud  overshadowed 
these  two  great  prophets,  and  a  voice  came  from  it,  uttering  these 
remarkable  words,  "  This  is  my  beloved  Son,  in  whom  I  am 
well  pleased  ;  hear  ye  him."  On  which  the  apostles  were  seized 
with  the  utmost  consternation,  and  fell  upon  their  faces  to  the 
ground;  but  Jesus,  touching  them,  bid  them  dismiss  their  fears, 
and  look  up  with  confidence ;  they  immediately  obeyed,  but  saw 
their  Master  only. 

After  this  heavenly  scene,  our  blessed  Lord  travelled  through 
Galilee,  and  at  his  return  to  Capernaum,  the  tax-gatherers  came 
to  Peter,  and  asked  him,  whether  his  Master  was  not  obliged 
to  pay  tribute?  When  our  blessed  Saviour  was  informed  of 
this  demand,  rather  than  give  offence,  he  wrought  a  miracle  to 
pay  it.  Our  great  Redeemer  was  now  going,  for  the  last  time 


476  LIVES    OF   THE    APOSTLES. 

lo  Jerusalem  ;  and  he  ordered  two  of  his  disciples,  prcbabl) 
Peter  and  John,  to  fetch  him  an  ass,  that  he  might  enter  into  the 
city  on  it,  as  had  been  foretold.  The  disciples  obeyed  their  Mas- 
ter, and  brought  the  ass  to  Jesus,  who  being  mounted  thereon, 
entered  the  city  amidst  the  hosannas  of  a  numerous  multitude, 
with  palm-branches  in  their  hands,  proclaiming  at  once  boih  th* 
majesty  of  a  prince,  and  the  triumph  of  a  Saviour. 


CHAPTER  IV. 

Life  of  St.  Peter,  from  the  time  of  the  celebration  of  the  lasi 
Passover  to  the  Crucifixion  of  the  great  Redeemer. 

THE  blessed  Jesus  proceeded  from  Jerusalem  to  Bethany, 
from  whence  he  sent  two  of  his  disciples,  Peter  and  John,  to 
make  preparations  for  celebrating  the  passover. 

Every  thing  being  ready,  our  blessed  Saviour  and  his  apos- 
tles entered  the  house,  and  sat  dowrn  to  the  table.  But  their 
great  Master,  who  often  taught  them  by  example  as  well  as  pre- 
cept, arose  from  his  seat,  laid  aside  his  upper  garment,  took  the 
towel,  and  pouring  water  into  a  basin,  began  to  wash  his  disci- 
ples' feet,  to  teach  them  humility  and  charity,  by  his  own  exam- 
ple. But  oh  his  coming  to  Peter,  he  would  by  no  means  admit 
his  Master  to  perform  so  mean  and  condescending  an  office. 
What !  the  Son  of  God  stoop  to  wash  the  feet  of  a  sinful  mortal ! 
A  thought  which  shocked  the  apostle,  who  strenuously  declared, 
"  Thou  shalt  never  wash  my  feet."  But  the  blessed  Jesus  told 
him,  that  if  he  washed  him  not.  he  could  have  no  part  with 
him :  intimating,  that  this  action  was  mystical,  and  signified  the 
remission  of  sins,  and  the  purifying  virtue  .of  the  Spirit  of  the 
Most  High,  to  be  poured  upon  all  true  Christians.  This  an- 
swer sufficiently  removed  the  scruples  of  Peter,  who  cried  out, 
"  Lord,  not  my  feet  only,  but  also  my  hands  and  my  head." 
Wash  rne  in  every  part,  rather  than  let  me  lose  my  portion  in 
thee. 

The  blessed  Jesus  having  set  this  pattern  of  humility,  began 
to  reflect  on  his  approaching  sufferings,  and  on  the  person  who 
should  belray  him  into  the  hands  of  wicked  and  cruel  men,  tell- 
ing them,  that  not  a  stranger,  or  an  enemy,  but  one  of  his  friends, 
one  of  his  apostles,  and  even  one  of  them  who  then  sat  at  the 
table  would  betrav  him. 


LIVES    OF    THE    APOSTLES.  477 

This  declaration  exceedingly  affected  them  all  in  general, 
and  Peter  in  particular,  who  made  signs  to  St.  John,  to  ask 
him  particularly  who  it  was.  Jesus  complied  with  this  request, 
and  gave  them  to  understand  that  it  was  Judas  Iscariot. 

Our  great  Redeemer  now  began  the  institution  of  his  supper, 
that  great  and  solemn  institution,  which  he  resolved  to  leave 
behind  him,  to  be  constantly  celebrated  in  his  church,  as  a 
standing  monument  of  his  love  in  dying  for  mankind  ;  telling 
them  at  the  same  time  that  he  himself  was  now  going  to  leave 
them,  and  that  "  whither  he  went,  they  could  not  come."  Peter, 
not  well  understanding  what  he  meant,  asked  him  whither  he 
was  going.  To  which  our  great  Redeemer  replied,  that  he  was 
going  to  that  place  whither  he  could  not  now,  but  should  here- 
after follow  him  :  intimating  the  martyrdom  he  was  to  suffer  for 
his  Master's  religion.  Peter  answered,  that  he  was  ready  now 
to  follow  him,  even  if  it  required  him  to  lay  down  his  life.  This 
confident  presumption  was  not  at  all  agreeable  to  the  blessed  Je- 
sus, who  told  him  he  had  promised  great  things,  but  would  be  so 
far  from  performing  them,  that  before  "  the  cock  crew"  he  would 
deny  him  thrice.  4 

Supper  being  now  ended,  they  sung  an  hymn,  and  departed 
to  the  Mount  of  Olives ;  where  Jesus  again  put  them  in  mind 
how  greatly  the  things  he  was  going  to  suffer  would  offend 
them.  To  which  Peter  replied,  that  "  though  all  men  should 
be  offended  because  of  him,  yet  he  himself  would  never  be 
offended."  How  far  will  an  indiscreet  zeal  and  affection  trans- 
port even  a  good  man  into  vanity  and  presumption  !  Peter 
questions  the  fidelity  of  others,  but  never  doubts  his  own : 
though  his  Lord  had  just  before  reproved  him  for  his  self-suffi- 
ciency. This  confidence  of  Peter  inspired  the  rest  of  the  apos- 
tles with  courage :  so  that  they  declared  their  constant  and 
unshaken  adherence  to  their  Master. 

They  now  repaired  to  the  garden  of  Gethsemane ;  and  leav- 
ing the  rest  of  the  apostles  near  the  entrance,  our  blessed  Sav- 
iour, taking  with  him  Peter,  James,  and  John,  retired  into  the 
most  solitary  part  of  the  garden,  to  enter  on  the  preparatory 
scene  of  the  great  tragedy  that  was  now  approaching. 

Here  the  blessed  Jesus  labored  under  the  bitterest  agony  that 
ever  human  nature  suffered,  during  which  he  prayed  with  the 
utmost  fervency  to  his  Father,  "  offering  up  prayers  and  suppli- 
cations with  strong  cryings  and  tears ;  and  his  sweat  was  as  it 
were  great  drops  of  blood  falling  down  to  the  ground.'1 

While  our  blessed  Redeemer  was  thus  interceding  with  the 
Almighty,  his  three  disciples  were  fallen  asleep,  though  he  had 
made  three  several  visits  to  them,  and  calling  to  Peter,  asked 
him  if  he  could  not  watch  one  hour  with  him.  Advising  them 
all  to  watch  and  pray,  that  they  might  not  enter  into  tempta- 


478  LIVES    OF    THE    APOSTLES. 

tion,  ackiincr,  "  the  spirit  indeed  is  willing,  but  the  flesh  is 
weak." 

What  incomparable  sweetness  !  what  generous  candor  did 
the  Redeemer  of  mankind  display  on  this  occasion  !  he  passed 
the  most  charitable  censure  upon  an  action  which  malice  and 
ill-nature  would  have  painted  in  colors  as  black  as  the  shades  of 
darkness. 

The  disciples  were  drowned  in  a  profound  security,  and 
were  buried  in  a  deep  sleep,  and  though  often  awaked  and  in- 
formed of  the  approaching  tragedy,  they  little  regarded  the 
admonitions,  as  if  nothing  but  ease  and  softness  engaged  their 
thoughts :  an  action  which  seemed  to  imply  the  most  amazing 
ingratitude,  and  the  highest  disregard  for  their  Lord  and 
Master. 

But  he,  who  was  compassion  itself,  would  not  impute  it  to 
their  want  of  affection,  or  disregard  for  his  safety :  he  consid- 
ered it  merely  as  the  effect  of  their  infirmities,  and  made  an 
excuse  for  them  when  thev  could  make  none  for  themselves ; 
teaching  us  the  useful  lesson  of  putting  the  most  favorable  con- 
struction on  the  actions  of  others  :  and  to  imitate  the  bee  and 
not  the  spider,  by  sucking  honey,  instead  of  poison,  from  the 
various  transactions  of  human  life. 

While  he  was  discoursing  with  them,  a  band  of  soldiers,  from 
the  chief  priests  and  elders  preceded  by  the  traitor  Judas,  to 
conduct  and  direct  them,  rushed  into  the  garden,  and  seized  the 
great  high  priest  of  our  profession.  Peter,  whose  ungovern- 
able zeal  would  admit  of  no  restraint,  drew  his  sword,  and, 
without  the  least  order  from  his  Master,  struck  at  one  of  the 
persons  who  seemed  to  be  remarkably  busy  in  binding  Jesus, 
and  cut  off'  his  right  ear.  This  wild  and  unwarrantable  zeal 
was  very  offensive  to  his  Master,  who  rebuked  Peter,  and  en- 
treated the  patience  of  the  soldier  while  he  miraculously  heal- 
ed the  wound. 

But  now  the  fidelity  of  the  apostles,  which  they  had  urged 
with  so  much  confidence,  was  put  to  the  trial.  They  saw  their 
Master  in  the  hands  of  a  rude  and  inconsiderate  band  of  men ; 
and  therefore  should  have  exerted  their  power  to  release  him, 
or  at  least  have  been  the  companions  of  his  sufferings,  and 
endeavored  by  every  kind,  endearing  action,  to  have  lessened 
his  grief.  But  alas  !  instead  of  assisting  or  comforting  their 
great  Master,  they  forsook  him  and  fled. 

The  soldiers  after  binding  Jesus,  led  him  away,  and  deliv- 
ered him  to  the  chief  priests  and  elders,  who  carried  him  from 
one  tribunal  to  another,  first  to  Annas,  and  then  to  Caiaphas, 
where  the  Jewish  Sanhedrim  were  assembled,  in  order  to  try  and 
condemn  him. 


| 


LIVES    OF   THE    APOSTLES.  479 

In  the  mean  time,  Peter,  who  had  followed  the  other  disci- 
ples in  their  (light,  recovered  his  spirits,  and  being  encouraged 
by  his  companion  St.  John,  returned  to  seek  his  Master.  See- 
ing him  leading  to  the  high-priest's  hall,  he  followed  at  a  dis- 
tance to  know  the  event :  but  on  his  coming  to  the  door,  was 
refused  admittance,  till  one  of  the  disciples  who  was  acquainted 
there,  came  out,  and  prevailed  upon  the  servant  who  kept  the 
door,  to  let  him  in.  Peter,  being  admitted,  repaired  to  the  fire, 
burning  in  the  middle  of  the  hall,  round  which  the  officers  and 
servants  were  standing ;  where,  being  observed  by  the  maid  ser- 
vant, who  let  him  in,  she  charged  him  with  being  one  of  Christ's 
disciples :  but  Peter  publicly  denied  the  charge,  declaring  that 
he  did  not  know  him,  and  presently  withdrew  into  the  porch, 
where,  being  secluded  from  the  people,  the  reflection  of  his  mind 
awakened  his  conscience  into  a  quick  sense  of  his  duty,  and  the 
promise  he  had  a  few  hours  before  made  to  his  Master.  But 
alas !  human  nature,  when  left  to  itself,  is  remarkably  frail  and 
inconstant.  This  Peter  sufficiently  experienced ;  for  while  he 
continued  in  the  porch,  another  maid  met  him,  and  charged  him 
with  being  one  of  the  followers  of  Jesus  of  Nazareth,  which  Pe- 
ter firmly  denied,  and,  the  better  to  gain  belief,  ratified  it  with 
an  oath. 

About  an  hour  after  this,  the  servant  of  the  high  priest,  he 
whose  ear  Peter  had  cut  off,  charged  him  with  being  a  disciple 
of  Christ,  and  that  he  himself  had  seen  him  in  the  garden  with 
him  :  adding  that  his  very  speech  sufficiently  proved  that  he  was 
a  Galilean.  Peter,  however,  still  denied  the  fact ;  and,  to  his 
sin,  ratified  it  not  only  by  an  oath,  but  a  solemn  curse  and  exe- 
cration, that  "  he  was  not  the  person,"  and  that  "  he  knew  not 
the  man."  But  no  sooner  had  he  uttered  this  denial,  (which 
was  the  third  time)  than  the  "  cock  crew ;"  at  which  his  Master 
turned  about  and  earnestly  looked  upon  him  in  a  manner  that 
pierced  him  to  the  heart,  and  brought  to  his  remembrance  what 
his  Saviour  had  more  than  once  foretold,  namely,  that  he  would 
basely  and  shamefully  deny  him.  Peter  was  now  no  longer 
able  to  contain  his  sorrow :  he  flew  from  the  palace  of  the  high- 
priest,  and  "  wept  bitterly,"  passionately  bewailing  his  folly,  and 
the  aggravations  of  his  sin. 

The  fall  of  St.  Peter  should  convince  us  of  the  miserable 
frailty,  even  of  the  best  of  men,  and  effectually  subdue  those 
vain  confidences  which  are  apt  to  rise  in  our  hearts,  from  our 
own  supposed  strength  and  virtue.  For,  as  this  great  disciple 
fell  in  so  scandalous  a  manner,  who  shall  hereafter  dare  to  de- 
pend upon  the  highest  degree  of  knowledge,  when  one  so  wise, 
so  perfectly  satisfied  of  the  truth  of  the  Christian  doctrine,  was, 
after  the  fullest  convictions  of  his  own  conscience,  so  weak  and 
frail,  as  to  deny  and  abjure  his  Lord  who  instructed  and  bought 


480  LIVES    OF   THE    APOSTLES. 

him  even  at  the  price  of  his  own  blood  ?  Who  shall  presume 
upon  his  best  resolutions,  when  he  who  declared  so  firm  a  pur- 
pose of  adhering  to  Jesus,  did,  within  a  few  hours  peremptorily 
and  solemnly  disown  that  very  person,  for  whose  sake  he  was 
lately  ready' and  disposed  to  lay  down  his  life. 

We  ought,  therefore,  on  all  occasions,  to  pray  for  and  rely 
on  the  Divine  assistance,  which  alone  can  enable  us  to  stand 
in  a  day  of  trial.  There  is,  indeed,  no  reason  to  doubt  that  St. 
Peter  at  that  time  spoke  the  very  sense  of  his  soul ;  that  he 
had  an  honest  and  sincere  heart,  was  steadfastly  determined,  and 
as  he  thought,  able  to  perform,  what,  with  so  much  piety  and 
affection,  he  intended  and  professed.  But  his  misfortune  was, 
that  he  did  not  consider  the  infirmities  of  human  nature,  prom- 
ising, in  the  warmth  of  his  zeal,  more  than  he  was  able  to  per- 
form. He  relied  on  his  own  integrity,  thinking  good  resolutions 
a  sufficient  defence  against  the  most  violent  temptations.  But 
when  the  assault  was  made,  and  danger,  with  her  terrifying  as- 
pect appeared,  the  event  sufficiently  proved,  that  how  willing 
soever  the  spirit  might  be,  yet  the  flesh  was  exceedingly  frail 
and  weak. 

We  have  in  St.  Peter  an  example  for  our  instruction.  The 
opinion  of  his  own  strength  proved  his  ruin.  So  dangerous 
and  fatal  is  it  to  lean  on  our  own  understandings  ;  to  be  wise, 
good,  and  safe,  in  our  own  conceit ;  when  all  our  sufficiency,  all 
our  safety,  is  of  God. 


CHAPTER  V. 

An  account  of  what  befell  this  Apostle  from  the  Resurrection  of 
his  blessed  Master,  to  his  Ascension  into  Heaven. 

IT  is  certain,  from  various  circumstances,  that  Peter,  after 
the  crucifixion  of  his  Lord  and  Master,  stayed  at  Jerusalem,  or 
at  least  in  the  neighborhood,  for  when  Mary  Magdale:ie  return- 
ed from  the  sepulchre  to  inform  the  disciples  that  the  stone  was 
rolled  away  from  the  door,  and  the  body  not  to  be  found,  Peter 
and  John  set  out  immediately  towards  the  garden.  John,  who 
was  the  younger,  arrived  at  the  sepulchre  first,  looked  into  it, 
but  did  not  enter,  either  out  of  fear  or  reverence  to  our  Saviour. 
Peter  came  soon  after,  and  resolutely  went  into  the  sepulchre, 
where  he  found  the  linen  clothes  lying  together  in  one  place, 
and  the  napkin  that  was  about  his  head  wrapped  together  in 
another,  a  sufficient  indication  that  the  body  was  not  stolen 


LIVES    OF    THE    APOSTLES.  481 

away  ;  for  had  that  been  the  case,  so  much  care  and  order  would 
not  have  been  observed  in  disposing  of  the  linen  clothes. 

But  Peter  did  not  wait  long  in  suspense,  with  regard  to  his 
great  Lord  and  Master ;  for  the  same  day  Jesus  appeared  to 
him ;  and  as  he  was  the  first  of  the  disciples  who  had  made  a 
signal  confession  of  the  divinity  of  the  Messiah's  mission,  so  it 
was  reasonable  he  should  first  see  him,  after  his  resurrection, 
and  at  the  same  time  to  convince  him  that  the  crime  he  had 
been  guilty  of,  in  denying  him,  was  pardoned,  and  that  he  was 
come,  like  the  good  Samaritan,  to  pour  oil  into  the  wounded 
conscience 

Soon  after  the  apostles  prepared  to  obey  the  command  of  their 
great  Master,  of  retiring  into  Galilee  ;  and  we  find  that  Peter, 
Nathaniel,  the  two  sons  of  Zebedee,  and  two  other  disciples, 
returned  to  their  old  trade  of  fishing  in  the  lake. 

One  morning  early,  as  they  were  laboring  at  their  employ- 
ment, having  spent  the  whole  night  to  no  purpose,  they  saw  on 
the  shore  a  grave  person,  who  called  to  them,  and  asked  them  if 
they  had  any  meat  ?  To  which  they  answered,  No.  Cast  then, 
replied  he,  the  net  on  the  right  side  of  the  ship,  and  ye  shall  find. 
They  followed  his  directions,  and  caught  a  prodigious  number  of 
large  fish.  Astonished  at  such  remarkable  success,  the  disciples 
looked  upon  one  another  for  some  time,  till  St.  John  told  Peter, 
that  the  person  on  the  shore  was,  doubtless,  their  great  Lord  and 
Master,  whom  the  winds,  the  sea,  and  the  inhabitants  of  the 
watery  region,  were  ready  to  obey. 

Peter  no  sooner  heard  the  beloved  disciple  declare  his  opin- 
ion concerning  the  stranger,  than  his  zeal  took  fire,  and,  not- 
withstanding the  coldness  of  the  season,  he  girt  on  his  fish- 
er's coat,  threw  himself  into  the  sea,  and  swam  to  shore ; 
his  impatience  to  be  with  his  dear  Lord  and  Master  not  suf- 
fering him  to  stay  the  few  minutes  necessary  to  biing  the  ship 
to  land. 

As  soon  as  the  disciples  came  on  shore,  they  found  a  fire 
kindled,  and  a  fish  laid  upon  it,  either  immediately  created  by  the 
power  of  their  divine  Master,  or  which  came  ashore  of  its  own 
accord,  and  offered  itself  to  his  hand.  But  notwithstanding  there 
were  fish  already  on  the  fire,  he  ordered  them  to  bring  those  they 
had  now  caught,  and  dress  them  for  their  repast,  he  himself  eating 
with  them ;  both  to  give  them  an  instance  of  mutual  love  and 
friendship,  and  also  to  assure  them  of  the  truth  of  his  human 
nature,  since  he  was  risen  from  the  dead. 

When  the  repast  was  ended,  our  blessed  Saviour  addressed 
himself  particularly  to  Peter,  urging  him  to  the  utmost  diligence 
in  the  care  of  souls:  and  because  he  knew  that  nothing  but 
a  sincere  love  to  himself  could  support  him  under  the  trouble 
and  dangers  of  so  laborious  and  difficult  an  employment,  he 

31 


48*2  LIVES    OF    THE    APOSTLES. 

inquired  of*  him,  whether  he  loved  him  more  than  the  rest  of  the 
apostles  :  mildly  reproving  him  for  his  over-confident  resolution. 
Peter,  whom  fatal  experience  had  taught  humility,  modestly 
answered,  that  none  knew  so  well  as  himself  the  integrity  of 
his  affections.  Thou  knowest  the  hearts  of  all  men,  nothing  is 
hid  from  thee,  and  therefore  thou  knowest  that  I  love  thee. 
The  question  was  three  several  times  repeated  by  our  blessed 
Saviour,  and  as  oftentimes  answered  by  the  apostle  ;  it  being  but 
just,  that  he,  who  by  a  threefold  denial  had  given  so  much  reason 
to  question  his  affection,  should  now,  by  a  threefold  confession, 
give  more  than  common  assurance  of  his  sincere  love  to  his 
Master;  and  to  each  of  these  confessions  our  great  Redeemer 
added  this  signal  trial  of  his  affection,  "  Feed  my  sheep."  In- 
struct and  teach  them  with  the  utmost  care,  and  the  utmost  ten 
derness. 

The  blessed  Jesus  having  thus  engaged  Peter  to  a  cheerful 
compliance  with  the  dangers  that  might  attend  the  discharge 
of  his  office,  particularly  intimated  to  him  the  fate  that  would 
attend  him ;  telling  him,  that  when  he  was  young,  he  girt  himself, 
lived  at  his  pleasure,  and  went  wherever  his  fancy  directed  him  ; 
but  when  he  should  reach  the  term  of  old  age,  he  should  stretch 
forth  his  hands,  and  another  should  gird  and  bind  him,  and  lead 
him  whither  he  had  no  desire  to  go,  intimating,  as  the  Evangelist 
tells  us,  "  by  what  death  he  should  glorify  God." 

Peter  was  well  pleased  to  drink  the  bitter  cup  and  make  his 
confession  as  public  as  his  denial,  provided  all  would  be  sufficient 
to  atone  for  his  former  sin.  And  seeing  John  following,  he  asked 
his  great  Master,  what  should  be  his  fate,  and  whether  he,  who 
had  been  the  object  of  his  Master's  love  in  his  life-time,  should 
not  have  as  honorable  a  death  as  he  that  had  denied  him  ?  To 
which  Jesus  replied,  It  doth  not  concern  thee  to  know  how  I  shall 
dispose  of  events,  with  regard  to  him  :  he  shall  see  the  destruc- 
tion of  the  Jewish  nation,  and  then  go  down  to  the  chambers  ol 
the  dust  in  peace. 

Not  long  after,  our  blessed  Saviour  appeared  to  his  disciples  at 
Jerusalem,  to  take  his  last  farewell  of  them  who  had  attended  him 
during  his  public  ministry  among  the  sons  of  men.  He  led  them 
out  as  far  as  Bethany,  a  small  village  on  the  Mount  of  Olives, 
where  he  briefly  told  them  that  they  were  the  persons  he  had  chosen 
to  be  the  witnesses,  both  of  his  death  and  resurrection;  a  testimony 
which  they  should  publish  in  every  part  of  the  world.  In  order  to 
which  he  would,  after  his  ascension  into  heaven,  pour  out  his 
spirit  upon  them,  in  an  extraordinary  manner,  that  they  might  be 
the  better  enabled  to  struggle  with  that  violent  rage  and  fury, 
with  which  the  doctrine  of  the  gospel  would  be  opposed  by  men 
and  devils.  Adding,  that  in  the  mean  time,  they  should  return 


LIVES    OF   THE    APOSTLES.  483 

to  Jerusalem,  and  there  wait  till  those  miraculous  powers  were 
given  them  from  on  high. 

Having  finished  this  discourse,  he  laid  hands  upon  them,  ant! 
gave  them  his  solemn  benediction  ;  during  which  he  was  taken 
from  them,  and  received  up  into  the  regions  of  the  heavenly 
Canaan.  The  apostles,  who  beheld  their  Master  visibly  ascend 
into  heaven,  were  filled  with  a  greater  sense  of  his  glory  than 
they  had  ever  been  while  he  conversed  with  them  familiarly  on 
earth.  And  having  performed  their  solemn  adoration  to  him, 
they  returned  to  Jerusalem  with  great  joy,  there  to  wait  for  the 
accomplishment  of  their  great  Master's  promise.  How  sudden 
a  change  was  now  wrought  in  the  minds  of  the  apostles  !  They 
who  were  lately  overwhelmed  with  sorrow,  at  the  very  mention 
of  their  Lord's  departure  from  them,  beheld  him  now  with  joy 
and  triumph ;  they  were  fully  satisfied  at  his  glorious  advance- 
ment to  the  right  hand  of  Omnipotence,  and  of  that  peculiar  care 
and  providence  which  they  were  sure  he  would  exercise  over 
them,  in  pursuance  of  those  great  trusts  he  had  committed  to 
their  care. 


CHAPTER  VI. 

Transactions  of  Peter,  from  the  Ascension  of  his  blessed  Master 
to  the  dispersion  of  the  Church  at  Jerusalem. 

THE  apostles,  though  deprived  of  the  personal  presence  of 
their  dear  Lord  and  Master,  were  indefatigable  in  fulfilling  the 
commission  they  had  received  from  him.  The  first  object  that 
engaged  their  attention,  after  their  return  to  Jerusalem,  was  .to 
fill  up  the  vacancy  in  their  number,  lately  made  by  the  unhappy 
fall  and  apostacy  of  Judas.  In  order  to  this,  they  called 
together  the  church,  and  entered  into  "  an  upper  room,"  when 
Peter,  as  president  of  the  assembly,  proposed  to  them  the  choice 
of  a  new  apostle. 

He  put  them  in  mind  that  Judas,  one  of  the  disciples  of  their 
great  and  beloved  Master,  being  betrayed  by  his  covetous  and 
insatiable  temper,  had  lately  fallen  from  the  honor  of  his  place 
and  ministry.  That  this  was  no  more  than  what  the  prophet 
had  long  since  foretold  should  come  to  pass,  and  that  the  care  of 
the  church  which  had  been  committed  to  him,  should  devolve 
upon  another ;  that  therefore  it  was  highly  necessary  that  some 
person  who  had  been  familiarly  conversant  with  the  blessed 
Jesus,  from  first  to  last,  and  consequently,  a  competent  witness 


484  LIVES    OF    THE    APOSTLES. 

l>oth  of  his  doctrine  and  miracles,  his  death,  resurrection,  and 
ascension,  should  be  substituted  in  his  room. 

After  filling  up  the  vacancy  in  the  apostolic  number,  they 
spent  their  time  in  prayer  and  meditation,  till  the  feast  of 
Pentecost ;  when  the  promise  of  their  great  Master  in  sending 
the  Holy  Ghost  was  fulfilled.  The  Christian  assembly  were  met 
as  usual,  to  perform  the  public  services  of  their  worship,  when 
suddenly  a  sound,  like  that  of  a  mighty  wind,  rushed  in  upon 
them  ;  representing  the  powerful  efficacy  of  that  divine  spirit 
which  was  now  to  be  communicated  to  them.  After  which  there 
appeared  small  flames  of  fire,  which,  in  the  shape  of  cloven 
tongues,  descended  and  sat  upon  the  head  of  each  of  them,  to 
denote  that  their  enjoyment  of  this  gift  should  be  constant  and 
perpetual ;  and  not  like  the  prophets  of  old,  who  were  inspired 
only  at  some  particular  times  and  seasons.  Upon  this  they  were 
all  immediately  filled  with  the  Holy  Ghost,  which,  in  an  instant, 
enabled  them  to  speak  fluently  several  languages  they  had  never 
learned,  and  probably  never  heard. 

The  report  of  so  sudden  and  strange  an  action,  was  soon 
spread  through  every  part  of  Jerusalem,  which  at  that  time  was 
full  of  Jewish  proselytes,  "  devout  men  of  every  nation  under 
heaven,  Parlhians,  Medes,  Elamites,  the  dwellers  in  Mesopo- 
tamia and  J  udea,  Cappadocia,  Pontus  and  Asia,  Phrygia  and 
Pamphylia,  Egypt,  the  parts  of  Lybia  and  Gyrene,"  from 
Rome,  from  Crete,  and  from  Arabia.  These  no  sooner  heard 
of  this  miraculous  effusion  of  the  Holy  Spirit,  than  they  flocked 
in  prodigious  numbers  to  the  Christian  assembly,  where  they 
were  amazed  to  hear  these  Galileans  speaking  to  them  in  their 
own  native  languages,  so  various  and  so  very  different  from  one 
another.  And  it  could  not  fail  of  exceedingly  increasing  the 
wonder,  to  reflect  on  the  meanness  of  the  speakers,  who  were 
neither  assisted  by  genius,  polished  by  education,  or  improved 
by  use  and  custom.  The  disciples  were  destitute  of  all  these 
assistances ;  their  parts  were  mean,  their  education  trifling,  and 
their  experience  in  speaking  before  great  assemblies,  trifling. — 
Yet  now  these  persons  spoke  boldly,  and  with  the  greatest  pro- 
priety, in  various  languages.  Nor  were  their  discourses  filled 
with  idle  stories,  or  the  follies  of  a  luxuriant  fancy.  No,  they 
expatiated  on  the  great  and  admirable  works  of  Omnipotence, 
and  the  mysteries  of  the  Gospel,  which  human  apprehension 
could  never  discover. 

This  surprising  transaction  had  different  effects  on  the  minds 
of  the  people  :  some  attributing  it  to  the  effect  of  a  miracle,  and 
others  to  the  power  and  strength  of  "  new  wine."  Upon  which 
the  apostles  all  stood  up,  and  Peter,  in  the  name  of  the  rest,  un- 
dertook to  confute  this  injurious  calumny. 


LIVES    OF    THE    APOSTLES.  485 

The  effect  of  his  discourse  was  equally  wonderful  and  surpri- 
sing ;  for  great  numbers  of  those,  who  before  ridiculed  the  reli- 
gion of  Jesus,  now  acknowledged  him  for  their  Saviour,  and 
flew  to  him  for  refuge  from  the  impending  storm  :  and  St.  Luke 
tells  us.  that  there  were  that  day  added  to  the  church  no  less  than 
three  thousands  souls,  who  were  all  baptized  and  received  into  the 
flock  of  the  great  Shepherd  of  Israel,  the  bishop  of  our  souls. 
A  quick  and  plentiful  harvest  indeed  !  "  This  was  the  Lord's 
doings,  and  it  is  marvellous  in  our  eyes.** 

Soon  after  this  wonderful  conversion,  Peter  and  John,  going 
up  to  the  temple  about  three  in  the  afternoon,  near  the  conclu- 
sion of  one  of  the  solemn  hours  of  prayer,  saw  a  poor  impotent 
cripple,  near  forty  years  of  age,  who  had  been  lame  from  his 
birth,  lying  at  the  "  beautiful  gate  of  the  temple,"  and  asking 
alms  of  those  who  entered  the  sacred  edifice.  This  miserable 
object  moved  their  compassion  ;  and  Peter,  beholding  him  with 
attention,  said,  The  riches  of  this  world,  the  silver  and  gold  so 
highly  coveted  by  the  sons  of  men,  are  not  in  my  power  to  be- 
stow ;  but  I  possess  the  power  of  restoring  life  and  health,  and 
am  ready  to  assist  thee. 

Then  taking  the  man  by  the  hand,  he  commanded  him,  in  the 
name  of  "  Jesus  of  Nazareth,  to  rise  up  and  walk."  Immediately 
the  nerves  and  sinews  were  strengthened,  and  the  several  parts 
of  the  diseased  members  performed  their  natural  functions. 
Upon  which  the  man  accompanied  them  into  the  temple,  walking, 
exulting,  arid  praising  God. 

So  strange  and  extraordinary  a  cure  filled  the  minds  of  the 
people  with  admiration,  and  their  curiosity  drew  them  round 
the  apostle,  to  view  the  man  who  had  performed  it.  Peter, 
seeing  the  multitude  gathering  round  them,  took  the  opportu- 
nity of  speaking  to  them,  in  the  following  manner:  "  Men  and 
brethren,  this  remarkable  cure  should  not  excite  your  admira- 
tion of  us,  as  if  we  had  performed  it  by  our  own  power.  It 
was  wrought  in  the  name  of  Jesus  of  NazaretlCour  crucified 
Master,  by  the  power  of  that  very  Christ,  that  holy  and  just 
person,  whom  you  yourselves  denied,  and  delivered  to  Pilate, 
nay,  and  preferred  a  murderer  before  him,  when  the  governor 
was  desirous  of  letting  him  go.  But  though  you  have  put  him 
to  death,  yet  we  are  witnesses  that  He  hath  raised  him  again 
from  the  dead,  and  that  he  is  ascended  into  heaven,  wnere  he 
will  remain  till  the  great  and  tremendous  day  of  general  resti- 
tution. 

While  Peter  was  speaking  to  the  people  in  one  part  of  the  tern 
pie,  John  was,  in  all  probability,  doing-  the  same  in  the  other; 
and  the  success  plainly  indicated  how  powerful  the  preaching  of 
the  Apostles  was  ;  five  thousand  persons  embracing  the  doctrines 


486  LIVES    OF    THE    APOSTLES. 

of  the  Gospel,  and  acknowledging  the  crucified  Jesus  for  their 
Lord  and  Saviour. 

Such  amazing  success  could  not  fail  of  exciting  the  attention 
and  envy  of  the  rulers  of  Israel.  Accordingly,  the  priests  and 
Sadducees  repaired  to  the  Roman  magistrate,  and  intimated  to 
him,  that,  in  all  probability,  this  concourse  of  people  would  prove 
the  cause  of  a  tumult  and  insurrection.  Upon  this  information, 
the  captain  of  the  people  seized  on  the  Apostles,  and  cast  them 
into  prison. 

The  next  day  they  were  carried  before  the  Jewish  Sanhedrim  ; 
and  being  asked  by  what  power  and  authority  they  had  done 
this,  Peter  boldly  answered,  "  Be  it  known  unto  you,  a.nd  to  all 
the  descendants  of  Jacob,  that  this  miracle  was  wrought  wholly 
in  the  name  of  Jesus  of  Nazareth,  whom  ye  yourselves  have  cru- 
cified and  slain,  and  whom  the  Almighty  hath  raised  again  from 
the  dead.  This  is  the  stone  which  your  builders  refused,  and 
which  is  beco  ne  the  head  of  the  corner.  Nor  is  there  any  other 
way,  by  which  you,  or  any  of  the  sons  of  man  can  be  saved,  but 
by  this  crucified  Saviour." 

The  boldness  of  the  apostle  was  admired  by  all,  even  by  the 
court  of  the  Sanhedrim.  And  it  should  be  remembered,  that 
these  very  judges  were  the  persons  who  had  so  lately  condemned 
t.he  blessed  Jesus  himself,  and  had  no  other  way  of  coloring  theii 
proceedings,  than  by  a  second  act  of  cruelty ;  that  the  apostles 
did  not  charge  them  with  ;he  crime  of  crucifying  the  Son  of  God 
in  secret,  but  in  the  open  court  of  Judicature,  arid  in  the  hearing 
of  all  the  people. 

The  labors  of  the  apostles  were  crowned  with  abundant  success, 
and  it  seems  that  such  was  the  aversion  of  the  inveterate  Jews  to 
those  who  became  converts  to  the  faith  of  Christ,  that  they  were 
deprived  of  business,  in  their  respective  callings  ;  for  we  find  that 
the  professors  of  the  religion  of  the  holy  Jesus  sold  their  effects, 
and  brought  the  money  to  the  apostles,  that  they  might  deposit  it 
in  one  common  treasury,  and  from  thence  supply  the  several 
exigences  of  the  church. 

But  hypocrisy  was  not  unknown  among  the  professors  of  re- 
ligion even  in  these  primitive  times.  Ananias,  and  his  wife 
Sapphira,  having  embraced  the  doctrines  of  the  Gospel,  pre- 
tended to  follow  the  free  and  generous  spirit  of  these  times  by 
consecrating  and  devoting  their  estate  to  the  honor  of  God,  and 
the  necessities  of  the  church.  Accordingly  they  sold  their  pos- 
sessions, and  brought  part  of  the  money,  and  laid  it  at  the 
apostles'  feet;  hoping  to  deceive  them,  though  guided  by  the 
spirit  of  Omnipotence.  But  Peter,  at  his  first  coming  in,  asked 
Ananias,  how  he  could  sutler  Satan  to  fill  his  heart  with 
such  enormous  wickedness,  as  to  think  "to  deceive  the  Holy 
Ghost  ?"  That  before  it  was  sold,  it  was  wholly  in  his  OWP 


LIVES    OF    THE    APOSTLES.  487 

power,  and  afterwards  the  money  was  entirely  at  his  own  dis- 
posal ;  so  that  his  action  was  capable  of  no  other  interpretation, 
than  that  he  had  not  only  abused  and  injured  man,  but  mocked 
the  Almighty  himself,  who  he  must  know  was  privy  to  his  most 
secret  thoughts. 

The  apostle  had  no  sooner  finished,  than  Ananias,  to  the 
great  terror  of  all  that  were  present,  fell  down  dead,  by  a  stroke 
from  heaven. 

Not  long  after,  his  wife  came  in,  whom  Peter  reproved  in 
the  same  manner  he  had  done  her  husband,  adding,  that  she 
should  immediately  end  her  life  in  the  same  awful  manner: 
upon  which  she  was  smitten  by  the  hand  of  Omnipotence,  and 
fell  down  dead ;  sharing  with  her  husband  in  the  punishment, 
as  she  had  before  in  the  heinous  crime.  This  remarkable  in- 
stance of  severity  filled  all  the  converts  with  fear  and  trembling, 
and  prevented  in  a  great  measure,  that  hypocrisy  and  dissim- 
ulation, by  which  others  might  flatter  themselves  to  deceive  the 
church. 

But  such  instances  of  severity  were  very  extraordinary  :  the 
power  of  the  apostles  was  generally  exerted  in  works  of  mercy 
and  beneficence  towards  the  sons  and  daughters  of  affliction. 
They  cured  all  kinds  of  diseases,  and  cast  out  devils ;  so  that 
they  brought  the  sick  into  the  streets,  and  laid  them  upon  beds 
and  couches,  that  the  shadow  at  least  of  Peter,  as  he  passed  by, 
might  cover  some  of  them  ;  well  knowing  a  single  touch  or  word, 
from  either  of  the  apostles,  was  sufficient  to  remove  the  most  in- 
veterate diseases. 


CHAPTER  VII. 

Concluding  Scenes  of  St.  Peter's  Life. 

THE  Christian  doctrine  had  been  propagated  hitherto  without 
much  violence  or  opposition,  in  Jerusalem,  but  now  a  storm 
commenced  with  the  death  of  the  protomartyr  Stephen,  nor  did 
it  end  but  with  the  dispersion  of  the  disciples,  by  which  means 
the  glad  tidings  of  the  Gospel,  which  had  till  now  been  confined 
to  Judea,  was  preached  to  the  Gentile  world,  and  an  ancient 
prophecy  fulfilled,  which  says,  "  Out  of  Sion  shall  go  forth  the 
law,  and  the  word  of  the  law  from  Jerusalem."  Thus  does  the 
Almighty  bring  good  out  of  evil,  and  cause  the  malicious  inten 
lions  of  the  wicked  to  redound  to  his  praise. 


488  LIVES    OF    THE    APOSTLES. 

The  storm,  though  violent,  being  at  length  blown  over,  the 
church  enjoyed  a  time  of  calmness  and  security  ;  during  which 
St.  Peter  went  to  visit  the  churches  lately  planted  in  those  parts, 
by  the  disciples  whom  the  persecution  had  dispersed.  And  at 
his  arrival  at  Lydda,  he  miraculously  beheld  ./Eneas,  who  had 
been  afflicted  with  the  palsy,  and  confined  to  his  bed  eight 
years  ;  but  on  Peter  bidding  him  arise  in  the  name  of  Jesus,  he 
was  immediately  restored  to  perfect  health.  Nor  was  the  suc- 
cess of  his  miracles  confined  to  ./Eneas  and  his  family  ;  the  fame 
of  it  was  blazed  through  all  the  neighboring  country,  and  many 
believed  in  the  doctrine  of  I  he  Son  of  God.  It  was  even  known 
at  Joppa,  a  sea-port  town  about  six  miles  from  Lydda,  and  the 
brethren  immediately  sent  for  Peter,  on  the  following  melan- 
choly occasion : — Tabitha,  whose  G'-eek  name  was  Dorcas,  a 
woman  venerable  for  her  piety  and  extensive  charity,  was  lately 
dead,  to  the  great  loss  of  mankind,  who  loved  genuine  benevo- 
lence ;  especially  the  poor  and  afflicted,  who  \vere  supported  by 
her  charity. 

At  Peter's  arrival,  he  found  her  dressed  for  funeral  solemnity, 
and  surrounded  by  mournful  widows,  who  showed  the  coats  and 
garments  wherewith  she  had  clothed  them,  the  monuments  oi 
her  liberality.  But  Peter  put  them  all  out,  and  kneeling  down, 
prayed  with  the  utmost  fervency  ;  then  turning  to  the  body,  he 
commanded  her  to  arise,  and  taking  her  by  the  hand,  presented 
her,  in  perfect  health  to  her  friends  and  others,  who  were  assem- 
bled to  pay  their  last  duties  to  so  good  a  woman.  This  miracle 
confirmed  those  who  had  newly  embraced  the  doctrine  of  Jesus, 
and  converted  many  more  to  the  faith.  After  which  he  staid  a 
considerable  time  at  Joppa,  lodging  in  the  house  of  one  Simon, 
a  tanner. 

Peter,  after  having  finished  his  visitation  to  the  new  planted 
churches,  returned  to  Jerusalem,  and  was  indefatigable  in  in- 
structing the  converts  in  the  religion  of  Jesus,  and  pi-caching 
the  glad  tidings  of  salvation  to  the  descendants  of  Jacob.  But 
he  .did  not  long  continue  in  this  pleasing  course :  Herod 
Agrippa,  in  order  to  ingratiate  himself  into  the  favor  of  the 
Jews.,  put  the  apostle  James  to  death,  and  finding  the  action  was 
highly  acceptable  to  that  stifF-necked  people,  he  resolved  to 
extend  his  cruelty  to  Peter,  and  accordingly  cast  him  into  prison. 
But  the  .churches  were  incessant  in  their  prayers  to  God  for  his 
safety ;  and  what  have  mortals  to  fear,  when  guarded  by  the 
hand  of  Omnipotence  ?  Herod  was  persuaded  he  should  soon 
accomplish  his  intention,  and  sacrifice  Peter  to  the  insatiable 
crue'ty  of  the  Jews. 

But  the  night  before  this  intended  execution,  a  messenger  from 
the  court  of  heaven  visited  the  gloomy  horrors  of  the  dungeon, 
where  he  found  Peter  asleep  between  his  keepers.  The  angel 


LIVFS    OF   THE    APOSTLES.  489 

laised  him  up,  took  off* his  chains,  and  ordered  him  to  gird  on  his 
garments,  and  follow  him.  Peter  obeyed,  and  having  passed 
through  the  first  and  second  watch,  they  came  to  the  iron  gate 
leading  to  the  city,  which  opened  to  them  of  its  own  accord. 
The  angel  also  accompanied  him  through  one  of  the  streets,  and 
then  departed  from  him  ;  on  which  Peter  came  to  himself,  and 
perceived  that  it  was  no  vision,  but  that  his  great  and  beloved 
Master  had  really  sent  a  messenger  from  above,  and  released 
him  from  prison.  He  therefore  repaired  to  the  house  of  Mary, 
where  the  church  were  assembled,  and  offering  up  their  prayers 
to  the  throne  of  grace  for  his  safety.  On  his  knocking  at  the  d'oor, 
a  maid  who  came  to  let  him  in,  knowing  his  voice,  ran  back  to 
tell  them  that  Peter  was  at  the  door ;  which  they  at  first  con- 
sidered as  the  effect  of  fancy ;  but  the  damsel  continuing  to  affirm 
that  it  was  really  true,  they  concluded  it  was  his  angel,  or  some 
messenger  sent  from  the  court  of  heaven.  But,  on  opening  the 
door,  they  were  convinced  of  their  mistake,  finding  that  it  was 
really  Peter  himself,  who  briefly  told  them  how  he  was  delivered  ; 
and  desiring  them  to  inform  his  brethren  of  his  being  set  at  liberty, 
retired  to  another  place. 

In  the  morning  the  officers  came  from  Herod  to  the  prison, 
with  orders  to  bring  Peter  out  to  the  people,  who  were  gathered 
together  to  behold  his  execution.  But  when  they  came  to  the 
prison,  the  keepers  informed  them  that  the  apostle  had  made  his 
escape  ;  which  so  exasperated  Herod,  that  he  commanded  those 
who  were  entrusted  with  the  care  of  the  prisoner,  to  be  put  to 
death. 

As  we  have  now  related  the  principal  transactions  of  this  apos- 
tle, that  are  founded  on  Scripture  authority,  we  shall  have  re- 
course to  ancient  historians  for  the  residue  of  his  life. 

St.  Peter  had  preached  the  Gospel  in  various  parts  of  the 
world,  enlarging  the  kingdom  of  his  great  Master,  and  spread- 
ing the  glad  tidings  of  salvation  among  the  inhabitants  of  various 
countries  ;  and  among  the  rest  those  of  Rome,  then  the  mistress 
of  the  world.  In  that  capital  he  is  said  to  have  continued 
several  years,  till  the  emperor  Claudius,  taking  advantage  of 
some  seditious  tumults  raised  by  the  Jews,  published  an  edict 
whereby  they  were  banished  from  Rome,  and  among  the  rest  St. 
Peter,  who  returned  to  Jerusalem,  and  was  present  at  the  synod 
already  mentioned.  But  how  long  he  continued  in  the  capital  of 
Judea,  is  uncertain :  for  we  have  no  account  of  his  transactions 
for  many  years.  This,  however,  is  certain,  that  he  was  not 
idle  in  the  service  of  his  great  Master ;  and  Eusebius  tells  us, 
from  Metaphrastus,  that  he  visited  several  of  the  western  parts, 
and  particularly  the  island  of  Great  Britain ;  where  he  con- 
tinued several  years,  spreading  the  glad  tidings  of  salvation  in 


41)0  LIVES    OF    THE    APOSTLES. 

those  remote  parts,  and  converting  the  several  nations  to  the 
Christian  faith. 

But  however  this  be,  whether  St.  Peter  was,  or  was  not,  in 
England,  it  is  certain,  that  towards  the  latter  end  of  Nero's 
reign  he  returned  to  Rome,  where  he  found  the  minds  of  the 
people  strangely  bewildered,  and  hardened  against  the  doctrines 
of  the  Gospel,  by  the  sorceries  of  Simon  Magus,  who  was  chas- 
tised by  Peter  for  his  wickedness  at  Samaria.  This  monster  of 
impiety  not  only  opposed  the  preaching  of  the  apostles,  but  also 
did  all  in  his  power  to  render  them  and  their  doctrine  odious  to 
the  emperor. 

The  apostle  meeting  with  Simon  at  Rome,  and  finding  him 
still  pretending  to  be  some  great  person,  even  the  promised  Mes- 
siah, he  could  not  help  opposing  zealously  his  presumptuous 
arrogancies.  But  Simon  more  incensed  by  the  opposition,  ofier- 
ed  to  give  the  people  such  an  evident  demonstration  of  his  being 
what  he  pretended,  that  he  would  place  the  whole  beyond  contra- 
diction, by  immediately  ascending  up  to  heaven.  Upon  this,  by 
the  help  of  some  unperceived  device,  he  raised  himself  from  the 
earth,  and  seemed  to  be  moving  towards  the  regions  of  heaven. 
St.  Peter  and  St.  Paul  beholding  the  delusion,  had  recourse  to 
prayers,  and  obtained  their  petitions  to  the  Almighty, namely,  that 
the  impostor  should  be  soon  discovered  for  the  honor  of  the  blessed 
Jesus.  Accordingly,  he  fell  headlong  to  the  ground  ;  by  which  he 
was  so  bruised,  that  he  died  in  a  very  short  time. 

•Such  was  the  end  of  this  miserable,  this  unhappy  man  ;  but 
the  news.-of  it  no  sooner  reached  the  emperor's  ears,  than  he 
vowed  revenge,  both  for  the  death  of  his  favorite,  and  the  en- 
deavors used  by  the  apostles  to  "  turn  mankind  from  darkness 
unto  light,  and  from  the  power  of  Satan  unto  God."  Accord- 
ingly he  issued  orders  for  apprehending  St.  Peter,  together 
with  his  companion  St.  Paul.  St.  Ambrose  tells  us,  that  when 
the  people  perceived  the  danger  to  which  St.  Peter  was  now 
exposed,  they  prayed  him  to  quit  Rome,  and  repair  for  a  while 
to  some  secure  retreat,  that  his  life  might  be  preserved  for  the 
benefit  of  the  church.  Peter,  with  great  reluctance,  yielded  to 
their  entreaties,  and  made  his  escape  by  night ,  but  as  he  passed 
the  gate,  he  was  met  by  a  person  in  the  form  of  his  great  and 
beloved  Master,  and  on  his  asking  him  whither  he  was  going, 
answered,  "  To  Rome,  to  be  crucified  a  second  time :"  which 
Peter  taking  for  a  reproof  of  his  co\vardice,  returned  again  into 
the  city,  and  was  soon  after  apprehended,  and  cast,  together 
with  St.  Paul,  into  the  Mamertime  prison.  Here  they  were 
confined  eight  or  nine  months ;  but  spent  their  time  in  the  ex- 
ercise of  religion,  especially  in  preaching  to  the  prisoners,  and 
those  who  resorted  to  them.  And  during  this  confinement,  it 
is  generally  thought  St.  Peter  wrote  the  second  epistle  to  the  dis- 


LIVES    OF    THE    APOSTLES.  491 

persed  Jews,  wherein  he  endeavors  to  confirm  them  in  the  belief 
and  practice  of  Christianity,  and  to  fortify  them  against  those 
poisonous  and  pernicious  principles  and  actions,  which  even  then 
began  to  break  in  upon  the  Christian  church. 

Nero  at  list  returning  from  Achaia,  entered  Rome  in  triumph  •, 
and  soon  after  his  arrival,  resolved  that  the  apostles  should  fall  as 
victims  and  sacrifices  to  his  cruelties  and  revenge.  While  the  fa- 
tal stroke  was  daily  expected,  the  Christians  in  Rome  were  con- 
tinually offering  up  their  prayers  to  heaven  to  protect  those  two 
holy  persons.  But  the  Almighty  was  now  willing  to  put  an  end 
to  their  sorrows  ;  and  after  sealing  the  truth  they  had  preached 
with  their  own  blood,  to  receive  them  into  the  regions  of  eternal 
bliss  and  happiness,  and  exchange  their  crowns  of  martyrdom  for 
crowns  of  glory.  Accordingly  they  were  both  condemned  by  the 
cruel  emperor  of  Rome  :  and  St.  Peter,  having  taken  his  farewell 
of  the  brethren,  especially  of  St.  Paul,  was  taken  from  the  prison 
and  led  to  the  top  of  the  Vatican  mount,  near  the  Tiber,  where 
IIP  was  sentenced  to  surrender  up  his  life  on  the  cross. 

At  his  coming  to  the  place  of  execution,  he  begged  the  favor  of 
the  officers  that  he  might  not  be  crucified  in  the  common  manner, 
but  with  his  head  downward  ;  affirming  that  he  was  unworthy  to 
suffer  in  the  same  posture  in  which  his  Lord  had  suffered  before 
him.  This  request  was  accordingly  complied  with  ;  and  the  great 
apostle  St.  Peter,  surrendered  up  his  soul  into  the  hands  of  his 
great  and  beneficent  Master,  who  came  down  from  heaven  to  ran- 
som mankind  from  destruction,  and  open  for  them  the  gates  of  the 
heavenly  Canaan. 

His  body,  being  taken  down  from  the  cross,  is  said  to  have  been 
embalmed  by  Merccllimus,  the  presbyter,  after  the  manner  of  the 
Jews,  and  then  buried  in  the  Vatican,  near  the  Appian  way,  two 
miles  from  Rome. 


492  LIVES    OF    THE    APOSTLES. 


ST.    PAUL. 


CHAPTER  I. 

Account  of  this  Apostle,  from  his  Birth  till  his  Conversion  to  the 
Christian  Faith. 

THIS  great  apostle  of  the  Gentiles,  was  a  descendant  from  thu 
ancient  stock  of  Abraham.  He  belonged  to  the  tribe  of  Benja- 
min, the  youngest  son  of  Jacob.  Tarsus,  the  place  of  his  nativ- 
ity, was  the  metropolis  of  Cilicia,  and  situated  about  three  hun- 
dred miles  distant  from  Jerusalem  ;  it  was  exceedingly  rich  and 
populous,  and  a  Roman  municipium,  or  free  corporation,  invested 
with  the  privileges  of  Rome,  by  the  two  first  emperors,  as  a  re- 
ward for  the  citizens'  firm  adherence  to  the  Cassars,  in  the  rebell- 
ion of  Crassus.  St.  Paul  was  therefore  born  a  Roman  citizen, 
and  he  often  pleads  this  privilege  on  his  trials. 

It  wras  common  for  the  inhabitants  of  Tarsus  to  send  their  chil- 
dren into  other  cities  for  learning  and  improvement ;  especially 
to  Jerusalem,  where  they  were  so  numerous,  that  they  had  a 
synagogue  of  their  own,  called  the  synagogue  of  the  Cilicians. 
To  this  capital  our  apostle  was  also  sent,  and  brought  up  at  the 
school  of  that  eminent  rabbi,  Gamaliel,  in  the  most  exact  know- 
ledge of  the  law  of  Moses.  JVor  did  he  fail  to  profit  by  the  in- 
structions of  that  great  master  ;  for  he  so  diligently  conformed 
himself  to  precepts,  that,  without  boasting,  he  asserts  of  himself, 
that  touching  the  righteousness  of  the  law  he  was  blameless,  and 
defied  even  his  enemies  to  allege  any  thing  to  the  contrary,  even 
in  his  youth.  He  joined  himself  to  the  sect  of  the  Pharisees, 
the  most  strict  order  of  the  Jewish  religion,  but  at  the  same  time, 
the  proudest,  and  the  greatest  enemies  to  Christ  and  his  holy  re- 
ligion. 

With  regard  to  his  double  capacity,  of  Jewish  extraction  and 
Roman  freedom,  he  had  two  names,  Saul  and  Paul ;  the  former 
Hebrew,  and  the  latter  Latin.  We  must  also  consider  his  trade 
of  tent-making  as  a  part  of  his  education  ;  it  being  a  constant 
practice  of  the  Jews  to  bring  up  their  children  to  some  honest 
calling,  that  in  case  of  necessity,  they  might  provide  for  them- 
selves by  the  labor  of  their  own  hands. 

Saul  having  obtained  a  thorough  knowledge  of  the  sciences 
cultivated  by  the  Jews,  and  being  naturally  of  a  very  hot  and 
fiery  temper,  became  a  great  champion  of  the  law  of  Moses,  and 
the  tradition  of  the  elders,  which  he  considered  as  zeal  for  God, 


LIVES    OF    THE    APOSTLES.  495 

This  rendered  him  impatient  of  all  opposition  to  the  doctrines 
and  tenets  he  had  imbibed,  and  a  vehement  blasphemer  and  per- 
secutor of  the  Christians,  who  were  commonly  reputed  the  ene- 
mies and  destroyers  of  the  Jewish  economy. 

The  first  action  we  find  him  engaged  in,  was  the  disputation 
he  and  his  countrymen  had  with  the  martyr  Stephen,  with  re- 
gard to  the  Messiah.  The  Christian  was  too  hard  for  them  in 
the  dispute :  but  they  were  too  powerful  for  him  in  their  civil  in- 
terests: for  being  enraged  at  his  convincing  arguments,  they 
carried  him  before  the  high-priest,  who  by  false  accusations  con- 
demned him  to  death.  How  far  Saul  was  concerned  in  this  cruel 
action,  is  impossible  to  say  ;  all  we  know,  is,  that  he  "  kept  the 
raiment  of  them  that  slew  him." 

The  storm  of  persecution  against  the  church  being  thus  be- 
gun, it  increased  prodigiously,  and  the  poor  Christians  of  Jeru- 
salem were  miserably  harassed  and  dispersed.  In  this  persecu- 
tion our  apostle  was  a  principal  agent,  searching  all  the  adjacent 
parts  for  the  afflicted  saints,  beating  some  in  the  synagogue,  in- 
flicting other  cruelties,  confining  some  in  prison,  and  procuring 
others  to  be  put  to  death. 

Nor  could  Jerusalem  and  the  adjacent  parts  confine  his  fiery 
zeal :  he  applied  to  the  Sanhedrim,  and  procured  a  commission 
from  that  court  to  extend  his  persecution  to  Damascus.  How 
infernally  insatiable  is  the  fury  of  a  misguided  zeal !  How  rest- 
less and  unwearied  in  its  designs  of  cruelty  !  It  had  already 
sufficiently  harassed  the  poor  Christians  at  Jerusalem ;  but  not 
content  with  this,  it  persecuted  them  even  unto  strange  cities,  even 
to  Damascus  itself,  whither  many  of  them  had  fled  for  shelter,  re- 
solving to  bring  them  back  to  Jerusalem,  in  order  to  their  pun- 
ishment and  execution. 

But  it  was  the  will  of  Providence  he  should  be  employed  in 
a  work  of  a  very  different  nature  ;  and  accordingly,  he  was 
stopped  in  his  journey.  For  as  he  was  travelling  between  Jeru- 
salem and  Damascus,  to  execute  the  commission  of  the  Jewish 
Sanhedrim,  a  refulgent  light,  far  exceeding  the  brightness  of  the 
sun,  darted  upon  him;  at  which  both  he  and  his  companions 
were  terribly  amazed  and  confounded,  and  immediately  fell  pros- 
trate on  the  ground.  While  they  lay  in  this  state,  a  voice  was 
heard,  in  the  Hebrew  language,  saying,  "  Saul,  Saul,  why  per- 
secutest  thou  me  ?"  To  which  Saul  replied,  "  Who  art  thou, 
Lord?"  And  was  immediately  answered,  "I  am  Jesus,  whom 
thou  persecutes! :  It  is  hard  for  thee  to  kick  against  the  pricks." 
As  if  the  blessed  Jesus  had  said,  "  All  thy  attempts  to  extirpate 
the  faitli  in  me  will  prove  abortive;  and  like  kicking  against  the 
spikes,  wound  and  torment  thyself." 

Saul  was  sufficiently  convinced  of  his  folly  in  having  acted 
against  Jesus,  whom  he  was  now  assured  to  be  the  true  Messiah, 


496  LIVES    OF    THE    APOSTLES. 

and  asked,  "Lord,  what  wilt  thou  have  me  to  do?"  On  which 
the  blessed  Jesus  replied,  "  Arise,  and  go  into  the  city,  and  it 
shall  be  told  thee  what  thou  must  do." 

The  company  which  were  with  him  heard  the  voice,  but  did 
not  sec  the  person  who  spake  from  heaven.  In  all  probability 
they  were  ignorant  of  the  Hebrew  language,  and  therefore  only 
heard  a  confused  sound;  for  the  apostle  himself  tells,  that  "they 
heard  not  the  voice  of  him  that  spake  ;"  that  is,  they  did  not  un- 
derstand what  was  spoken. 

The  apostle  now  arose  from  the  earth,  but  found  himself  de- 
prived of  sight :  the  resplendent  brightness  of  the  vision  being 
too  intense  for  mortal  eyes  to  behold.  His  companions,  there- 
lore,  led  him  by  the  hand  to  the  city  of  Damascus,  where  he  en- 
tered the  house  of  Judas,  and  remained  there  three  days  without 
sight,  nor  did  he  eat  or  drink,  but  spent  his  time  in  prayer  to  the 
Almighty,  beseeching  him  to  pardon  the  sins  of  his  ignorance, 
and  blinded  zeal. 

In  the  mean  time  our  blessed  Saviour  appeared  in  a  vision 
to  Ananias,  a  very  devout  and  religious  man,  highly  esteemed 
by  all  the  inhabitants  of  Damascus.  "  And  the  Lord  said  unto 
him,  Arise,  and  go  into  the  street,  which  is  called  Straight,  and 
inquire  in  the  house  of  Judas,  for  one  called  Saul,  of  Tarsus,  for 
behold  he  prayeth,  and  hath  seen  in  a  vision  a  man  named  An- 
anias, coming  in  and  putting  his  hand  on  him,  that  he  might  re 
ceive  his  sight." 

Ananias,  who  was  ever  ready  to  obey  the  commands  of  the 
Most  High,  startled  at  the  name,  having  heard  of  the  bloody 
practices  of  Saul  at  Jerusalem,  and  what  commission  he  was 
now  come  to  execute  in  Damascus.  He,  therefore,  suspected 
that  his  conversion  was  nothing  more  than  a  snare  artfully  laid 
by  him  against  the  Christians.  But  our  blessed  Saviour  soon 
removed  his  apprehensions,  by  telling  him  that  his  suspicions 
were  entirely  destitute  of  foundation  ;  and  that  he  had  now  taken 
him,  as  a  chosen  vessel,  to  preach  the  Gospel  both  to  the 
Jews  and  Gentiles,  and  even  before  the  greatest  monarchs  of 
the  earth.  "  Go  thy  way,"  said  he,  "  for  he  is  a  chosen  vessel 
unto  me,  to  bear  my  name  before  the  Gentiles,  and  the  kings,  and 
the  children  of  Israel."  At  the  same  time  he  acquainted  him 
with  the  great  persecutions  he  should  undergo  for  the  sake  of  the 
Gospel :  "  For  I  will  shew  him  how  great  things  he  must  suffer 
for  my  name's  sake." 

This  quieted  the  fears  of  Ananias,  who  immediately  obeyed 
the  heavenly  vision,  repaired  to  the  house  of  Judas,  and,  laying 
dis  hands  upon  Saul,  addressed  him  in  words  to  this  effect : — 
'That  Jesus,"  said  he,  "who  appeared  to  thee  ii  the  way, 
hath  sent  me  to  restore  thy  sight,  and  by  the  infusion  of  his 
Spirit  to  give  thee  the  knowledge  of  thos'e  truths  which  thou 


T.TVES    OF   THE    APOSTLES.  497 

hast  blindly  and  iffnorantly  persecuted ;  but  who  is  now  willing 
to  receive  thee  by  baptism  into  his  church,  and  make  thee  a  mem- 
ber of  his  body." 

This  speech  was  no  sooner  pronounced,  than  there  fell  from 
his  eyes  thick  films,  resembling  scales,  and  he  received  his  sight- 
and  after  baptism,  conversed  with  the  Christians  at  Damas- 
cus. Nor  did  he  only  converse  with  them,  he  also,  to  the 
great  astonishment  of  the  whole  church,  preached  the  Gospel 
to  those  Christians  he  came  with  an  intention  to  destroy,  at  the 
same  time  boldly  asserting,  "  that  Jesus  was  the  Christ,  the  Son 
of  God;"  and  proving  it  to  the  Jews,  with  such  demonstrative 
evidence,  that  they  were  confounded,  and  found  it  impossible  to 
answer  h»m. 


CHAPTER  II. 

Continuation  of  the  Life  of  St.  Paul,  from  the  time  of  his  Con- 
version, till  the  Council  was  held  at  Jerusalem. 

THE  miraculous  convert,  at  the  instance  of  the  divine  com- 
mand, retired  into  Arabia  Petraea,  where  they  received  a  full 
revelation  of  all  the  mysteries  of  Christianity ;  for  he  him  sell 
declares,  that  he  conversed  not  with  flesh  and  blood.  Having 
preached  in  several  parts  of  that  country  some  time,  he  returned 
again  to  Damascus,  applying  himself,  with  the  utmost  assiduity, 
to  the  great  work  of  the  ministry,  frequenting  the  synagogues 
there,  powerfully  confuting  the  objections  commonly  made  by 
the  descendants  of  Jacob  against  Jesus  of  Nazareth,  and  convert- 
ing great  numbers  of  Jews  and  Gentiles. 

He  was,  indeed,  remarkably  zealous  in  his  preaching,  and 
blessed  with  a  very  extraordinary  method  of  reasoning,  whereby 
he  proved  the  fundamental  points  of  Christianity,  beyond  excep- 
tion. This  irritated  the  Jews  to  the  highest  degree ;  and  at 
length,  after  two  or  three  years'  continuance  in  those  parts,  thoy 
found  means  to  prevail  on  the  governor  of  Damascus  to  have 
him  put  to  death.  But  they  knew  it  would  be  difficult  to  take 
him,  as  he  had  so  many  friends  in  the  city ;  they  therefore  kept 
themselves  in  a  continual  watch,  searched  all  the  houses  where 
they  supposed  he  might  conceal  himself,  and  also  obtained  a 
guard  from  the  governor  to  observe  the  gates,  in  order  to  prevent 
his  escaping  from  them. 

In  this  distress  his  Christian  friends  were  far  from  deserting 
him :  they  tried  every  method  that  offered,  to  procure  his  escape. 
32 


49S  LIVES    OF    THE    APOSTLES. 

but  finding  it  impossible  for  him  to  pass  through  either  of  the 
gates  of  the  city,  they  let  him  down  from  one  of  their  houses, 
through  a  window,  in  a  basket  over  the  wall,  by  which  means 
the  cruel  designs  of  his  enemies  were  rendered  abortive. 

Having  thus  escaped  from  his  malicious  persecutors,  he  re- 
paired to  Jerusalem,  and,  on  his  arrival,  addressed  himself  to 
the  church.  But  they,  knowing  well  the  former  temper  and 
principles  of  this  great  persecutor,  shunned  his  company,  till 
Barnabas  brought  him  to  Peter,  who  was  not  yet  cast  into  pri- 
son, and  to  James,  bishop  of  Jerusalem,  informing  them  of  his 
marvellous  conversion,  and  that  he  had  preached  the  Gospel 
with  the  gz'eatest  boldness  in  the  synagogues  of  Damascus  ;  upon 
which  they  gladly  received  him,  and  familiarly  entertained  him 
fifteen  days. 

During  this  interval,  he  was  remarkably  assiduous  in  preach- 
ing the  Gospel  of  the  Son  of  God,  and  confuting  the  Hellenist 
Jews  with  the  greatest  courage  and  resolution.  But  snares 
were  laid  for  him,  as  malice  can  as  easily  cease  to  be,  as  to 
remain  inactive.  Being  warned  by  God  in  a  vision,  that  his 
testimony  would  not  be  received  at  Jerusalem,  he  thought  pro- 
per to  depart,  and  preach  the  Gospel  to  the  Gentiles.  Accord- 
ingly, being  conducted  by  his  brethren  to  Ca^sarea  Philippi,  he 
set  sail  for  Tarsus,  his  native  city :  from  whence  he  was  soon 
after  brought  bv  Barnabas,  to  Antioch,  to  assist  him  in  propaga- 
ting Christianity  in  that  city. 

In  this  employment  he  spent  one  whole  year,  and  had  the 
satisfaction  of  seeing  the  gospel  flourish  in  a  very  remarkable 
manner. 

It  was  in  this  city  that  the  disciples  first  acquired  the  name  of 
Christians,  before  which  they  were  styled  Nazarenes  ;  but  this 
appellation  soon  prevailed  all  over  the  world ;  and  the  latter  was 
in  a  few  ages  almost  entirely  forgotten. 

The  first  place  visited  by  Barnabas  and  Saul  was  Selucia, 
where  they  did  not  continue  long,  but  sailed  for  Cyprus ;  and  at 
Salamis,  a  great  city  in  that  island,  they  preached  in  the  syna- 
gogue of  the  Jews.  From  thence  they  removed  to  Phaos,  the 
residence  of  Sergius  Paulua,  the  proconsul  of  the  island,  a  man 
of  great  wisdom  and  prudence,  but  miserably  seduced  by  the 
wicked  artifices  of  "  Bar-Jesus,"  a  Jewish  impostor,  who  styled 
himself  Elymas,  or  the  magician,  vehemently  opposed  the  apos. 
ties,  and  kept  the  proconsul  from  embracing  the  failh. 

The  proconsul,  however,  called  for  the  apostles,  who  aitfc* 
severely  checking  Elymas  for  his  malicious  opposition  to  tho 
truth,  told  him  the  divine  vengeance  was  now  ready  to  seize 
upon  him  ;  and  immediately  he  was  deprived  of  his  sight.  The 
vengeance  of  the  Almighty  was  remarkably  displayed  in  th«< 


LIVES    OF    THE    APOSTLES.  499 

punishment,  by  depriving  him  of  his  bodily  eyes,  who  had  so 
wilfully  and  maliciously  shut  those  of  his  mind  against  the  hghi 
of  the  Gospel,  and  also  endeavored  to  keep  others  in  darkness 
and  ignorance.  This  miracle  convinced  the  proconsul  of  the 
truth  of  the  doctrines  taught  by  the  apostles,  and  made  him  a 
convert  to  the  faith. 

St.  Paul,  after  this  remarkable  success  in  Cyprus,  repaired  to 
Phrygia,  in  Pamphilia,  and  taking  another  with  him,  in  the  room 
of  Mark,  who  was  gone  to  Jerusalem,  travelled  to  Antioch,  the 
metropolis  of  Pisidia. 

Soon  after  their  arrival,  they  entered  the  synagogue  of  the 
Jews,  on  the  sabbath  day,  and  after  the  reading  of  the  law,  Paul, 
being  invited  by  the  rulers  of  the  synagogue,  delivered  an  ad- 
dress so  powerful,  that  it  obtained  from  the  converted  Jews  a  re- 
quest that  it  should  again  be  delivered  the  ensuing  sabbath: 
when  almost  the  whole  city  flocked  to  hear  the  apostle  ;  at  which 
the  Jews  were  filled  with  envy,  and  contradicted  Paul,  uttered 
many  blasphemous  expressions  against  the  name  of  Jesus  of  Naz- 
areth. But  their  opposition  could  not  daunt  the  apostles,  who 
boldly  declared,  that  our  blessed  Saviour  had  charged  them  to 
preach  the  Gospel  first  to  the  Jews,  but  as  they  so  obstinately  re- 
jected it,  they  were  now  to  address  themselves  to  the  Gentiles  ; 
who  hearing  this,  rejoiced  exceedingly,  magnifying  the  works  of 
the  Almighty,  and  many  of  them  embraced  the  doctrines  of  the 
Gospel. 

This  increased  the  malice  and  fury  of  the  Jews,  who  by  false 
find  artful  insinuation,  prevailed  on  some  of  the  more  bigoted  and 
honorable  women  to  bring  over  their  husbands  to  their  party ; 
by  which  means  Paul  and  Barnabas  were  driven  out  of  the  city. 
A  t  which  the  apostles  departed,  shaking  off  the  dust  from  their 
feet  as  a  testimony  of  the  sense  they  had  of  the  ingratitude  and 
infidelity  of  the  Jews. 

I'Yom  Antioch  they  went  to  Iconium,  the  metropolis  of  Lycao- 
ma,  a  province  of  the  lesser  Asia,  where  they  entered  into  the 
synagogue  of  the  Jews,  notwithstanding  the  ill-treatment  they 
had  met  from  the  Jews  in  other  places. 

Among  the  converts  at  Lystra,  was  a  man  who  had  been  lame 
from  his  mother's  womb,  and  never  had  walked.  But  Paul, 
perceiving  that  he  had  faith  to  be  saved,  thought  propei  to  add 
the  cure  of  the  body  to  that  of  the  soul,  knowing  that  it  would 
not  only  be  beneficial  to  him,  but  to  all  the  rest  of  the  believers, 
by  confirming  'their  faith.  And  that  the  miracle  might  be 
wrought  in  the  most  conspicuous  manner,  he,  in  the  midst  of  the 
congregation,  said,  in  an  audible  voice,  to  the  man,  "  Stand  up- 
right on  thy  feet."  And  the  words  were  no  sooner  pronounced, 
than  his  strength  was  at  once  restored,  and  he  leaped  up  and 
walked. 


500  LIVES    OF    THE    APOSTLES. 

The  apostles  indefatigably  persevered  in  the  execution  of  their 
important  commission,  declaring  wherever  they  went,  the  glad 
tidings  of  salvation,  through  repentance  unto  life,  and  faith  in 
the  Lord  Jesus  Christ.  But  the  malice  of  the  Jews  still  pursued 
them  ;  for  some  of  these  bigoted  Israelites  coming  from  Antioch 
and  Iconium,  exasperated  and  stirred  up  the  multitude;  so  that 
those  very  persons  who  could  hardly  be  restrained  from  offering 
sacrifice  to  them,  now  used  them  like  slaves,  stoned  them  in  so 
cruel  a  manner  that  Paul  was  thought  to  be  dead  ;  and  as  such 
they  dragged  him  out  of  the  city :  but  while  the  Christians  oi 
Lystra  were  attending  on  his  body,  probably  in  order  to  carry 
him  to  the  grave,  he  arose,  and  returned  with  them  into  the  city, 
and  the  next  day  departed  with  Barnabas  to  Derbe,  where  they 
preached  the  Gospel,  and  converted  many ;  no  danger  being  able 
to  terrify  them  from  the  work  of  the  ministry,  and  publishing  the 
glad  tidings  of  salvation  in  every  place. 

They  did  not,  however,  long  continue  at  Derbe,  but  returned 
to  Lystra,  Iconium,  Antioch,  and  Pisidia,  confirming  the  Chris- 
tians in  those  places  in  the  faith,  earnestly  persuading  them  to 
persevere,  and  not  to  be  discouraged  with  those  troubles  and  per- 
secutions, which  they  must  expect  would  attend  the  profession 
of  the  Gospel.  And  that  the  affairs  of  the  church  might  be  con- 
ducted with  more  regularity,  they  ordained  elders  and  pastors,  to 
teach,  to  instruct,  and  to  watch  over  them  ;  and  then  left  them  to 
the  protection  of  the  Almighty,  to  whose  care  they  recommended 
them  by  prayer  and  fasting. 

After  leaving  Antioch,  they  passed  through  Pisidia,  and  came 
to  Pamphilia ;  and  after  preaching  the  Gospel  at  Perga,  they  went 
down  to  Attalia. 

Having  thus  finished  the  circuit  of  their  ministry,  they  returned 
back  to  Antioch  in  Syria,  from  whence  they  at  first  departed. 
Here  they  summoned  the  church,  and  gave  them  an  account  ol 
their  ministry,  the  success  it  had  met  in  different  parts,  and  how 
great  a  door  had  thus  been  opened  for  the  conversion  of  the  Gen- 
tile world. 


CHAPTER  III. 

Transactions  of  this  great  Apostle,  from  the  time  of  the  Synod  at 
Jerusalem,  till  Ids  preaching  at  Athens 

THE  controversy  concerning  the  observation  of  Jewish  cere- 
monies in  the  Christian  church,  being  decided  in  favor  of  St. 


LIVES    OF    THE    APOSTLES. 

Paul,  lie  and  his  companions  returned  back  to  Antioch ;  and 
soon  after  Peter  himself  came  down.  On  reading  the  decretal 
epistle  in  the  church,  the  converts  conversed  freely  and  inoffen- 
sively with  the  Gentiles,  till  some  of  the  Jews  coming  thither  from 
Jerusalem,  Peter  withdrew  his  conversation,  as  if  it  had  been  a 
thing  unwarrantable  and  unlawful.  By  such  a  strange  method 
of  proceeding,  the  minds  of  many  were  dissatisfied,  and  their  con- 
sciences very  uneasy.  St.  Paul  with  the  greatest  concern  ob- 
served it,  and  publicly  rebuked  Peter,  with  that  sharpness  and 
seventy  his  unwarrantable  practice  deserved. 

Soon  after  this  dispute,  Paul  and  Barnabas  resolved  to  visit 
the  churches  they  had  planted  among  the  Gentiles,  and  Barnabas 
was  desirous  of  taking  with  them  his  cousin  Mark  :  but  this  Paul 
strenuously  opposed,  as  he  had  left  them  in  their  former  journey. 
This  trifling  dispute  arose  to  such  a  height,  that  these  two  great 
apostles  and  fellow-laborers  in  the  Gopsel  parted ;  Barnabas 
taking  Mark  with  him,  repaired  to  Cyprus,  his  native  country, 
and  Paul  having  made  choice  of  Silas,  and  recommended  the  suc- 
cess of  his  undertaking  to  the  Care  of  Divine  Providence,  set  for- 
ward on  his  intended  journey. 

They  first  visited  the  churches  of  Syria  and  Cilicia,  confirm- 
ing the  people  in  the  faith  by  their  instructions  and  exhorta- 
tions. Hence  they  sailed  to  Crete,  where  Paul  preached  the 
Gospel,  and  constituted  Titus  to  be  the  first  bishop  and  pastor 
of  the  island,  leaving  him  to  settle  those  affairs  of  the  church, 
which  time  would  not  permit  the  apostle  to  settle  himself.  From 
hence  Paul  and  Silas  returned  back  to  Cilicia,  and  came  to 
Lystra,  where  they  found  Timothy,  whose  father  was  a  Greek, 
but  his  mother  a  Jewish  convert,  and  by  her  he  had  been 
brought  up  under  all  the  advantages  of  a  pious  and  religious 
education,  especially  with  regard  to  the  Holy  Scriptures,  which 
he  had  studied  with  the  greatest  assiduity  and  success.  This 
person  St.  Paul  designed  for  the  companion  of  his  travels,  and 
a  special  instrument  in  the  ministry  of  the  Gospel.  But  know- 
ing that  his  being  uncircumcised  would  prove  a  stumbling  block 
to  the  Jews,  he  caused  him  to  be  circumcised ;  being  willing,  in 
lawful  and  indifferent  matters,  to  conform  himself  to  the  tem- 
pers and  apprehensions  of  men,  in  order  to  save  their  souls.  In 
this  instance  the  apostle  evinced  much  prudence,  well  knowing 
that  inveterate  prejudices  in  religious  matters  are  not  easily 
overcome :  for  which  reason  he  is  said  to  become  all  things  to 
all  men. 

Every  thing  being  ready  for  their  journey,  St.  Paul  and  his 
companions  depailed  from  Lystra,  passed  through  Phrygia, 
and  the  country  of  Galatia,  where  the  apostle  was  entertained 
with  the  greatest  kindness  and  veneration,  the  people  looking 
upon  him  as  an  angel  sent  immediately  from  heaven  ;  and  being 


f)02  LIVES    OF    THE    APOSTLES. 

by  revelation  forbidden  to  go  into  Asia,  he  was  commanded 
by  a  second  vision  to  repair  to  Macedonia,  to  preach  the  Gos- 
pel. Accordingly  our  Apostle  prepared  to  pass  from  Asia  into 
Europe. 

Here  St.  Luke  joined  them,  and  became,  ever  after,  the  in- 
separable companion  of  St.  Paul,  who  being  desirous  of  finding 
the  speediest  passage  into  Macedonia,  took  ship  with  his  com- 
panions, Silas,  Luke  and  Timothy,  and  came  to  Samothraria, 
an  island  in  the  ^Egian  Sea,  not  far  from  Thrace ;  and  the 
next  day  he  went  to  Neapolis,  a  port  of  Macedonia.  Leaving 
Neapolis,  they  repaired  to  Philippi,  the  metropolis  of  that  part 
of  Macedonia,  and  a  Roman  colony,  where  they  stayed  some 
days. 

In  this  city,  Paul,  according  to  his  constant  practice,  preach- 
ed in  a  proseucha,  or  oratory  of  the  Jews,  which  stood  by  the 
river  side,  at  some  distance  from  the  city,  and  was  much  fre- 
quented by  the  devout  women  of  their  religion,  who  met  there 
to  pray  and  hear  the  law.  And  after  several  days,  as  they  were 
repairing  to  the  same  place  of  devotion,  there  met  them  a  dam- 
sel who  possessed  a  spirit  of  divination,  by  whom  her  masters 
acquired  very  great  advantage.  This  woman  followed  Paul 
and  his  companions,  crying  out,  "  These  men  are  the  servants 
of  the  most  high  God,  which  shew  unto  us  the  way  of  salva- 
tion !"  Paul,  at  first,  took  no  notice  of  her,  not  being  willing  to 
multiply  miracles  without  necessity.  But  when  he  saw  her  fol- 
lowing them  several  days  together,  he  began  to  be  troubled,  and 
commanded  the  spirit,  in  the  name  of  Jesus,  to  come  out  of  her. 
The  evil  spirit  with  reluctance  obeyed,  and  left  the  damsel  that 
very  instant. 

This  miraculous  cure  proving  a 'great  loss  to  her  masters, 
who  acquired  large  gains  from  her  soothsaying,  they  were  filled 
with  envy  and  malice  against  the  apostles  ;  and  by  their  instiga- 
tion, the  multitude  arose,  arid  seized  upon  Paul  and  his  com- 
panions, hurried  them  before  the  magistrates  and  governors  of 
the  colony ;  accusing  them  of  introducing  many  innovations 
which  were  prejudicial  to  the  state,  and  unlawful  for  them  to 
comply  with  as  being  Romans. 

The  magistrates  being  concerned  for  the  tranquillity  of  the 
stale,  and  jealous  of  all  disturbances,  were  very  forward  to  punish 
the  offenders,  against  whom  great  numbers  of  the  multitude  testi- 
fied; and  therefore  commanded  the  officers  to  strip  them,  and 
scourge  them  severely. 

This  was  accordingly  executed ;  after  which  the  aposiles 
were  committed  to  close  custody,  the  gaoler  receiving  more  than 
ord  nary  charge  to  keep  them  safely  ;  and  he  accordingly  thrust 
them  into  the  inner  prison,  and  made  their  feet  fast  in  the  stocks. 
But  the  most  obscure  dungeon,  or  the  pitchy  mantle  of  the 


LIVES    OF    THE    APOSTLES  503 

night,  cannot  intercept  the  beams  of  divine  joy  and  comfort 
from  the  souls  of  pious  men.  Their  minds  were  all  serenity ; 
and  at  midnight  they  prayed  and  sang  praises  so  loud,  that  they 
were  heard  in  every  part  of  the  prison.  Nor  were  their  prayers 
offered  to  the  throne  of  grace  in  vain :  an  earthquake  shook  the 
foundations  of  the  prison,  opened  the  doors,  loosed  the  chains, 
and  set  the  prisoners  at  liberty. 

This  convulsion  of  nature  roused  the  gaoler  from  his  sleep ; 
and  concluding  from  what  he  saw,  that  all  his  prisoners  were 
escaped,  he  was  going  to  put  a  period  to  his  life  ;  but  Paul  ob- 
serving him,  hastily  cried,  "  Do  thyself  no  harm,  for  we  are  all 
here."  The  keeper  was  now  as  greatly  surprised  at  the  good- 
ness of  the  apostles,  as  he  was  before  terrified  at  the  thoughts 
of  their  escape :  and  calling  for  a  light,  he  came  immediately  into 
the  presence  of  the  apostles,  fell  down  at  their  feet,  and  took  them 
from  the  dungeon,  brought  them  to  his  own  house,  washed  their 
stripes,  and  begged  of  them  to  instruct  him  in  the  knowledge  oi 
that  God,  who  was  so  mighty  to  save. 

St.  Paul  readily  granted  his  request,  and  replied,  That,  if 
he  believed  in  Jesus  Christ,  he  might  be  saved  with  his  whole 
house  ;  accordingly,  the  gaoler,  with  all  his  family,  were  after  a 
competent  instruction,  baptized,  and  received  as  members  of  the 
church  of  Christ. 

As  soon  as  it  was  day,  the  magistrates  either  hearing  what 
had  happened,  or  reflecting  on  what  they  had  done  as  too  harsh 
and  unjustifiable,  sent  their  sergeant  to  the  gaoler,  with  orders 
to  discharge  the  apostles.  The  gaoler  joyfully  delivered  the 
message,  and  bid  them  "  depart  in  peace ;"  but  Paul,  that  he 
might  make  the  magistrates  sensible  what  injury  they  had  done 
them,  and  how  unjustly  they  had  punished  them,  without  exam- 
ination, or  trial,  sent  them  word,  that,  as  they  thought  proper  to 
scourge  and  imprison  Romans,  contrary  to  the  laws  of  the  em- 
pire, he  expected  they  should  come  themselves  and  make  them 
some  satisfaction. 

The  magistrates  were  terrified  at  this  message ;  well  know- 
ing now  dangerous  it  was  to  provoke  the  formidable  power  of 
the  Romans,  who  never  suffered  any  freeman  to  be  beaten  un 
condemned ;  they  came  therefore  to  the  prison,  and  very  sub- 
missively entreated  the  apostles  to  depart  without  any  further 
disturbance. 

This  small  recompense  for  the  cruel  usage  they  had  received 
was  accepted  by  the  meek  followers  of  the  blessed  Jesus ;  they 
left  the  prison,  and  retired  to  the  house  of  Lydia,  where  they 
comforted  their  brethren  with  an  account  of  their  deliverance, 
and  departed ;  having  laid  the  foundation  of  a  very  eminent 
church,  as  it  appears  from  St.  Paul's  Epistle  to  the  Philip- 
pians. 


504  LIVES    OF    THE    APOSTLES. 

Leaving  Philippi,  Paul  and  his  companions  continued  their 
journey  towards  the  west,  till  they  came  to  Thessalonica,  the 
metropolis  of  Macedonia,  about  a  hundred  and  twenty  miles 
from  Philippi.  On  his  arrival  at  Thessalonica,  Paul  according 
to  his  custom,  went  into  the  synagogue  of  the  Jews,  and  preach- 
ed unto  his  countrymen.  His  doctrine,  however,  was  strenuous- 
ly opposed  by  the  Jews,  who  would  riot  allow  Jesus  to  be  the 
Messiah,  because  of  his  ignominious  death. 

During  the  stay  of  the  apostles  at  Thessalonica,  they  lodged 
in  the  house  of  a  certain  Christian  named  Jason,  who  entertain- 
ed them  very  courteously.  But  the  Jews  would  not  suffer  the 
apostles  to  continue  at  rest.  They  refused  to  embrace  the  Gos- 
pel themselves,  and  therefore  envied  its  success,  and  determined 
to  oppose  its  progress.  Accordingly,  they  gathered  together  a 
great  number  of  lewd  and  wicked  wretches,  who  beset  the  house 
of  Jason,  intending  to  take  Paul,  and  deliver  him  up  to  an  in- 
censed multitude.  But  in  this  they  were  disappointed ;  Paul 
and  Silas  being  removed  from  thence  by  the  Christians,  and  con- 
cealed in  some  other  part  of  the  city,  and  finally  sent  away  by 
night  to  Beraea,  a  city  about  fifty  miles  south  of  Thessalonica, 
but  out  of  the  power  of  their  enemies.  Here  also  Paul's  great 
love  for  his  countrymen,  the  Jews,  and  his  earnest  desire  of  their 
salvation,  excited  him  to  preach  to  them  in  particular ;  accord- 
ingly, he  entered  into  their  synagogue,  and  explained  the  Gos- 
pel unto  them,  proving,  out  of  the  Scriptures  of  the  Old  Tes- 
tament, the  truth  of  the  doctrines  he  advanced.  These  Jews 
were  of  a  more  ingenuous  and  candid  temper  than  those  ol 
Thessalonica  ;  and  as  they  heard  him  with  great  reverence  and 
attention,  expound  and  apply  the  Scriptures,  so  they  searched 
diligently,  whether  his  proofs  were  proper  and  pertinent,  and 
consonant  to  the  sense  of  the  texts  he  referred  to :  and  having 
found  every  thing  to  be  agreeable  to  what  Paul  had  advanced, 
many  of  them  believed  ;  and  several  Gentiles,  following  their  ex- 
ample, became  obedient  to  the  faith,  among  whom  were  several 
women  of  quality.  The  news  of  this  remarkable  success  was 
carried  to  Thessalonica,  and  greatly  incensed  the  inveterate  ene- 
mies of  the  Gospel  there,  who  accordingly  repaired  to  Beraea, 
and  raised  tumults  against  the  apostle :  so  that  Paul,  to  avoid 
their  fury,  was  forced  to  leave  the  town ;  but  Silas  and  Timothy, 
either  less  known  or  less  envied,  continued  still  there. 

Paul  leaving  Berrea,  under  the  conduct  of  certain  guides,  it 
was  said  to  be  designed  to  retire  by  sea  out  of  Greece,  that  his 
restless  enemies  might  cease  their  persecution ;  but  the  guides, 
according  to  Paul's  order,  brought  him  to  Athens,  and  left  him 
there  after  receiving  from  lam  an  order  for  Silas  and  Timotheus 
to  repair  to  him  as  soon  as  possible. 


LIVES    OF    THE    APOSTLES.  507 

While  St.  Paul  continued  at  Athens,  expecting  the  arrival  of 
Silas  and  Timothy,  he  walked  up  and  down,  to  take  a  more 
accurate  survey  of  the  city,  which  he  found  miserably  over)  un 
with  superstition  and  idolatry. 

Their  superstitious  practices  grieved  the  spirit  of  the  apostle  ; 
— accordingly,  he  exerted  all  his  strength  for  their  conversion  •. 
he  disputed  on  the  sabbath-days  in  the  synagogues  of  the  Jews, 
and  at  other  times  took  all  opportunities  of  preaching  to  tnc 
Athenians  the  coming  of  the  Messiah  to  save  the  world. 

This  doctrine  was  equally  new  and  strange  to  the  Athenians ; 
and  though  they  did  not  persecute  him  as  the  Jews  did,  yet  his 
preaching  Jesus  was  considered  by  the  Epicurean  and  Stoic 
philosophers  as  a  fabulous  legend,  and  by  the  more  sober  part 
as  a  discovery  of  some  new  gods,  which  they  had  not  yet  placed 
in  their  temples  :•  and  though  they  were  not  unwilling  to  receive 
any  new  deities,  yet  as  the  Areopagus,  the  supreme  court  of  the 
city,  was  to  judge  of  ail  gods,  to  whom  public  worship  might  be 
allowed,  they  brought  him  before  those  judges,  to  give  an  ac- 
count of  his  doctrine. 

Paul  being  placed  before  the  judges  of  this  high  assembly, 
readily  gave  them  an  account  of  his  doctrine,  in  a  grave  and 
elegant  speech  ;  wherein  he  did  not  tell  them  they  were  horrible 
and  gross  idolaters,  lest  they  should  offend  them,  and  thereby 
prevent  them  from  listening  to  his  reasons :  but,  having  com- 
mended them  for  their  religious  dispositions,  he  took  occasion, 
from  the  aitar  inscribed  to  the  "  unknown  God,"  to  make  a 
proper  defence  of  his  doctrine.  "  I  endeavor,"  said  he,  "  only 
to  explain  that  altar  to  you,  and  manifest  the  nature  of  that 
God  whom  ye  ignorantly  worship.  The  true  God  is  he  that 
made  the  world  and  all  things  therein ;  and  who  being  Lord 
of  all,  dwells  not  in  temples  made  with  hands,  nor  is  to  be  wor- 
shipped in  lifeless  idols.  As  he  is  the  Creator  of  all  things,  he 
cannot  be  confined  to  the  workmanship  of  man,  whether  tem- 
ples or  statues ;  nor  stand  in  need  of  sacrifices,  since  he  is  the 
fountain  of  life  to  all  things.  He  made  from  one  common  ori- 
ginal, the  whole  race  of  mankind,  and  hath  wisely  determined 
their  dependence  on  him,  that  they  might  be  obliged  to  seek 
after  him  and  serve  him.  A  truth  perceivable  in  the  darkest 
state  of  ignorance,  and  acknowledged  by  one  of  your  own  poets. 
If  this  be  the  nature  of  God,  it  is  surely  the  highest  absurdity 
to  represent  him  by  an  image  or  similitude.  The  divine  pa- 
tience hath  been  too  much  exercised  already  with  such  gross 
abuses  in  religion,  but  now  expects  a  thorough  reformation, 
having  sent  his  son  Jesus  Christ  to  make  him  known  to  the 
world,  and  at  the  same  time  to  inform  them  that  he  hath  ap 
pointed  a  day  of  general  judgment,  when  the  religion  of  man- 
kind shall  be  tried  by  the  test  of  the  Gospel,  before  his  only 


50*  LIVES    OF    THE    APOSTLES. 

begotten  Son,  who  is  appointed  sole  judge  of  the  quick  and 
dead,  and  whose  commission  to  that  high  office  hath  been  ratified 
by  the  Almighty,  in  raising  him  from  the  dead." 

On  his  mentioning  the  resurrection,  some  of  the  philosophers 
mocked  and  derided  him  ;  others,  more  modest,  but  not  satisfied 
with  the  proofs  he  had  given,  gravely  answered,  "  We  would 
hear  ihee  again  of  this  matter."  After  which  Paul  departed 
from  the  Court ;  but  not  without  some  success :  for  a  few  of  his 
auditors  believed  and  attended  his  instructions. 

Thus  boldly  did  this  intrepid  servant  and  soldier  of  Jesus 
Christ  assert  the  cause  of  his  divine  Master,  among  the  great, 
the  wise,  and  the  learned,  and  reason  with  great  persuasion  and 
eloquence  on  the  nature  of  God,  and  the  manner  in  which  he  has 
commanded  his  creatures  to  worship  him,  even  in  spirit  and  in 
truth. 


CHAPTER  IV. 

Success  of  St.  PauTs  Ministry  at  Corinth  and  Ephesus. 

DURING  St.  Paul's  stay  at  Athens,  Timothy,  according  to  the 
order  he  had  received,  came  to  him,  out  of  Macedonia,  and 
brought  an  account  that  the  Christians  at  Thessalonica  were 
under  persecution  from  their  fellow-citizens,  ever  since  his  de- 
parture ;  at  which  St.  Paul  was  greatly  concerned,  and  at  first 
inclined  to  visit  them  in  person,  to  confirm  them  in  the  faith  they 
had  embraced  ;  but  being  hindered  by  the  enemies  of  the  Gos- 
pel, he  sent  Timothy  to  comfort  them,  and  put  them  in  mind  oi 
what  they  had  at  first  heard,  namely,  that  persecution  would  be 
the  constant  attendant  on  their  profession. 

On  Timothy's  departure  St.  Paul  left  Athens,  and  travelled 
to  Corinth,  a  very  populous  place,  and  famous  for  its  trade. 

After  some  stay  at  Corinth  the  apostle  was  joined  by  Silas 
and  Timothy,  and  disputed  frequently  in  the  synagogue,  reason- 
ing and  proving  that  Jesus  was  the  true  Messiah. 

During  his  stay  at  Corinth,  he  wrote  his  second  Epistle  to 
the  Thessalonians,  to  supply  his  absence.  In  this  epistle  he 
again  endeavors  to  confirm  their  minds  in  the  truth  of  the  Gos- 
pel, and  prevent  their  being  shaken  with  those  troubles  which 
the  wicked  and  unbelieving  Jews  would  be  continually  raising 
against  them. 

St.  Paul,  on  his  leaving  the  church  at  Corinth,  took  ship  al 
Cenchrea,  the  port  of  Corinth,  for  Syria,  taking  with  him 


LIVES    OF    THE    APOSTLES.  509 

Aquila  and  Priscilla ;  and  on  his  arrival  at  Ephesus,  he  preach- 
ed awhile  in  the  synagogue  of  the  Jews,  promising  to  return  to 
them,  after  keeping  the  passover  at  Jerusalem.  Accordingly, 
he  again  took  ship,  and  landed  at  Caesarea,  and  from  thence 
travelled  to  Jerusalem,  where  he  kept  the  feast,  visited  the 
church,  and  then  repaired  to  Antioch.  Here  he  staid  some 
time,  and  then  traversed  the  countries  of  Galatia  and  Phrygia, 
confirming  the  newly  converted  Christians,  till  he  came  to 
Ephesus,  where  he  fixed  his  abode  for  three  years,  bringing 
with  him  Gaius  of  Derbe,  Aristarchus,  a  native  of  Thessalonica, 
Timotheus  and  Erastus  of  Corinth,  and  Titus.  The  first  thing 
he  did  after  his  arrival,  was  to  examine  certain  disciples. 
"  Whether  they  had  received  the  Holy  Ghost  since  they  believ- 
ed ?"  To  which  they  answered,  "  that  the  doctrine  they  had  re- 
ceived promised  nothing  of  that  nature,  nor  had  they  ever  heard 
that  such  an  extraordinary  spirit  had  of  late  been  bestowed  upon ' 
the  church." 

This  answer  surprised  the  apostle,  who  asked  them,  in  what 
name  they  had  been  baptized ;  since  in  the  Christian  form,  the 
name  of  the  Holy  Ghost  was  always  expressed  ?  They  replied 
that  they  had  only  received  John's  baptism  ;  upon  which  the 
apostle  informed  them,  that  though  John's  baptism  commanded 
nothing  but  repentance,  yet  it  tacitly  implied  the  whole  doctrine 
of  Christ  and  the  Holy  Ghost.  When  they  heard  this,  they 
were  baptized  according  to  the  form  prescribed  by  Christ  him- 
self, that  is,  in  the  name  of  the  Father,  of  the  Son,  and  of  the 
Holy  Ghost ;  and  after  the  apostle  had  prayed,  and  layed  his 
hands  upon  them,  they  received  the  gifts  of  tongues,  and  other 
miraculous  powers. 

After  this,  he  entered  into  the  Jewish  synagogues,  where,  foi 
the  first  three  months,  he  contended  and  disputed  with  the  Jews, 
endeavoring,  with  great  earnestness  and  resolution,  to  convince 
them  of  the  truth  of  the  Christian  religion.  But  when,  instead 
of  success,  he  met  with  nothing  but  obstinacy  and  infidelity,  he 
left  the  synagogue,  and  taking  those  with  him  whom  he  had 
converted,  instructed  them  and  others  who  resorted  to  him,  in 
the  school  of  one  Tyrannus,  a  place  where  scholars  used  to  be 
instructed.  In  this  manner  he  continued  to  preach  the  Gospel 
two  whole  years  ;  by  which  means  the  Jews  and  Proselytes  had 
an  opportunity  of  hearing  the  glad  tidings  of  salvation ;  and  be- 
cause miracles  are  the  clearest  evidence  of  a  divine  commission, 
the  Almighty  was  pleased  to  testify  the  doctrine  which  St.  Paul 
delivered  by  amazing  and  miraculous  operations,  many  of  which 
were  of  a  peculiar  and  extraordinary  nature ;  for  he  not  only 
healed  those  that  came  to  him,  but  if  napkins  or  handkerchiefs 
were  only  touched  by  him,  and  applied  to  the  sick,  their  disea- 


510  LIVES    OF    THE    APOSTLES. 

ses  immediately  vanished,  and  the  evil  spirits  departed  out  of 
those  that  were  possessed  by  them. 

About  this  time  the  apostle  wrote  his  Epistle  to  the  Galatians; 
for  he  had  heard  that,  since  his  departure,  corrupt  opinions  had 
crept  in  among  them,  with  regard  to  the  necessity  of  observing 
the  legal  rites. 


CHAPTER  V 

Transactions  of  St.  Paul,  during  the  farther  progress  of  his 
Ministry,  to  the  time  of  his  arraignment  before  Felix. 

SOON  after  the  great  tumult  at  Ephesus,  about  the  goddess 
Diana,  Paul  called  the  Christians  together,  and  took  his  leave 
of  them  with  the  utmost  tender  expressions  of  love  and  affection. 
He  had  now  spent  almost  three  years  at  Ephesus,  and  founded 
there  a  very  considerable  church,  of  which  he  had  ordained 
Timothy  the  first  bishop.  He  first  travelled  about  two  hundred 
miles  northward,  to  Troas,  before  he  took  ship,  expecting  to 
meet  Titus  there.  But  missing  him,  he  proceeded  on  his  voy- 
age to  Macedonia. 

On  his  arrival  there,  he  preached  the  Gospel  in  several  places, 
even  as  far  as  Jllyricum,  now  called  Sclavonia.  During  this 
journey  he  met  with  many  troubles  and  dangers,  "  without  were 
fightings,  and  within  were  fears  ;"  but  God,  who  comforteth  those 
that  are  cast  down,  revived  his  spirits  by  the  arrival  of  Titus, 
who  gave  him  a  pleasing  account  of  the  good  effects  his  epistle 
had  produced  at  Corinth. 

During  the  stay  of  Titus  in  Macedonia,  Paul  wrote  his  Sec- 
ond Epistle  to  the  Corinthians,  and  sent  it  to  them  by  Titus  and 
Luke. 

About  this  time  also  he  wrote  his  first  Epistle  to  Timothy, 
whom  he  left  at  Ephesus. 

During  his  stay  in  Greece,  he  went  to  Corinth,  where  he 
wrote    his    famous  Epistle  to   the  Romans,  which  he  sent  by 
Phoebe,  a  deaconess  of  the  church  of  Cenchrea,  near  Corinth 
His  principal  intention  in  this  epistle  is,  fully  to  state  and  deter- 
mine the  great  controversy  between  the  Jews  and  Gentiles,  with 
regard  to  the  obligations  oi  the  rites  and  ceremonies  of  the  Jew 
ish  law,  and  those  principal  and  material  points  of  doctrine  de- 
pending upon  it,  namely,  Christian  liberty,  the  use  of  indiffer- 
ent things,  and  the  like.     And,  which  is  the  chief  intention  of 
all  religion,  instructs  them,  and  presses  them,  to  perform  the 


LIVES    OF   THE    APOSTLES.  511 

duties  of  a  holy  and  pious  life,  such  as,  the  Christian  doctrine 
naturally  recommends. 

St.  Paul  being  now  determined  to  return  into  Syria,  in  order 
to  convey  the  contributions  to  the  brethren  at  Jerusalem,  set  out 
on  his  journey ;  but  being  informed  that  the  Jews  had  formed  a 
design  of  killing  and  robbing  him  by  the  way,  he  returned  back 
into  Macedonia,  and  came  to  Philippi,  from  whence  he  went  to 
Troas,  where  he  staid  seven  days.  Here  he  preached  to  them 
on  the  Lord's  day,  and  continued  his  discourse  till  midnight,  being 
himself  to  depart  in  the  morning. 

How  indefatigable  was  the  industry  of  this  great  apostle  ! 
How  closely  did  he  tread  in  the  steps  of  his  great  Master,  who 
"went  about  doing  good!"  He  preached,  and  wrought  mira- 
cles, wherever  he  came.  As  a  master-builder,  he  either  laid  a 
foundation,  or  raised  the  superstructure.  He  was  "  instant,  in 
season  and  out  of  season,"  and  spared  no  pains  to  assist  the  souls 
of  men. 

The  night  being  thus  spent  in  holy  exercises,  St.  Paul  took 
his  leave  of  the  brethren  in  the  morning,  travelling  on  foot  to 
Assos,  a  sea-port  town,  whither  he  had  before  sent  his  compan- 
ions by  sea.  From  thence  they  sailed  to  Mytilene,  a  city  in 
the  Isle  of  Lesbos.  They  next  sailed  from  thence,  and  came 
over  against  Chios,  and  the  day  following  landed  at  Trogylli- 
um,  a  promontory  of  Ionia,  near  Samos.  The  next  day  they 
came  to  Miletus,  not  putting  in  at  Ephesus,  because  the  apos- 
tle was  resolved,  if  possible,  to  be  at  Jerusalem  on  the  day  ol 
Pentecost. 

On  his  arrival  at  Miletus,  he  sent  to  Ephesus,  to  summon  the 
elders  of  the  church ;  and,  on  their  coming,  reminded  them  o' 
the  manner  in  which  he  had  conversed  among  them,  how  faith- 
fully and  affectionately  he  had  discharged  the  offices  of  his 
ministry,  and  how  incessantly  he  had  labored  for  the  good  ol 
the  souls  of  men  :  adding,  that  he  had  never  failed  to  acquaint 
them,  both  in  public  and  private,  with  whatever  might  be  useful 
and  profitable  to  them  ;  urging  both  the  Jews  and  Gentiles  to 
repentance,  and  reformation  of  life,  and  a  hearty  perseverance 
in  the  faith  of  Christ :  that  he  was  now  going  up  to  Jerusalem, 
where  he  was  ignorant  of  what  might  befall  him,  except  what 
had  been  foretold  him  by  those  who  were  endued  with  the  pro- 
phetical gifts  of  the  Holy  Ghost :  namely,  that  afflictions  and 
imprisonment  would  attend  him  ;  but  that  this  gave  him  no  con- 
cern, being  willing  to  lay  down  his  life  whenever  the  Gospel  re- 
quired it,  and  fully  determined  to  serve  faithfully  his  great  Lord 
and  Master. 

St.  Paul  having  finished  his  discourse,  he  kneeled  down,  and 
joined  with  them  in  prayer ;  and  they  all  melted  into  tears,  and, 
with  the  greatest  expressions  of  sorrow,  attended  him  to  the 


512  LIVES    OF    THE    APOSTLES. 

ship  ;  grieving  in  the*  most  passionate  manner  for  what  he  had 
told  them,  "  That  they  should  see  his  face  no  more." 

Paul,  with  his  companions,  now  departed  from  Miletus,  and 
arrived  at  Coos,  from  whence  they  sailed  the  next  day  to  Rhodes, 
a  large  island  in  the  .ZEgean  sea.  Leaving  this  place,  they  came 
to  Patara,  the  metropolis  of  Lycia,  where  they  went  on  board 
another  vessel  bound  for  Tyre,  in  Phoenica.  On  his  arrival,  he 
visited  the  brethren  there,  and  continued  with  them  a  week,  and 
was  advised  by  some  of  them,  who  had  the  gift  of  prophecy,  not 
to  go  up  to  Jerusalem.  But  the  apostle  would  by  no  means 
abandon  his  design,  or  refuse  to  suffer  any  thing,  provided  he 
might  spread  the  Gospel  of  his  Saviour.  Finding  all  persuasions 
were  in  vain,  they  jointly  accompanied  him  to  the  shore,  where 
he  kneeled  down,  and  prayed  with  them  ;  and  after  embracing 
them  with  the  utmost  affection,  he  went  on  board,  and  came  to 
Ptolemais,  and  the  next  day  to  Caesarea. 

During  their  stay  in  this  place,  Agabus,  a  Christian  prophet, 
came  thither  from  Judea,  who,  taking  Paul's  girdle,  bound  his 
own  hands  and  feet  with  it,  signifying  by  this  symbol,  that  the 
Jews  would  bind  Paul  in  that  manner,  and  deliver  him  over  to 
the  Gentiles.  Whereupon  both  his  own  companions  and  the 
Christians  of  Csesarea  earnestly  besought  him  that  he  would 
not  go  up  to  Jerusalem.  But  the  apostle  asked  them,  if  they 
intended  by  these  passionate  dissuasives  to  add  more  affliction 
to  his  sorrow.  "  For  I  am  ready,"  continued  he,  "  not  only 
to  be  bound,  but  also  to  die  at  Jerusalem,  for  the  name  of  the 
Lord  Jesus." 

When  the  disciples  found  that  his  resolution  was  not  to  be 
shaken,  they  importuned  him  n,o  further,  leaving  the  event  to  be 
determined  according  to  the  pleasure  of  the  Most  High.  And 
all  things  being  ready,  Paul  and  his  companions  set  forward  on 
their  journey,  and  were  kindly  and  joyfully  received  by  the 
Christians  on  their  arrival  at  Jerusalem. 


CHAPTER  VI. 

The  transactions  of  St.  Paul,  from  his  first  Trial  before  Felix 


till  his  coming  to  Rome. 


OUR  apostle,  soon  after  his  arrival,  encountered  Tertullus, 
who,  in  a  short,  but  eloquent  speech,  began  to  accuse  him, 
charging  him  with  sedition,  heresy,  and  the  profanation  of  the 
temple 


LIVES    OF    THE    APOSTLES.  513 

The  orator  having  finished  his  charge  against  the  apostle,  Felix 
told  St.  Paul  that  he  was  now  at  liberty  to  make  his  defence, 
which  he  did  in  the  following  manner : 

"  I  answer  this  charge  of  the  Jews  with  the  greatest  satisfac- 
tion before  thee,  because  thou  hast  for  many  years  been  a  judge 
of  this  nation.  About  twelve  days  since,  I  repaired  to  Jerusalem 
to  worship  the  God  of  Jacob.  But  I  neither  disputed  with  any 
man,  or  endeavored  to  stir  up  the  people  in  the  synagogues  or 
the  city.  Nor  can  they  prove  the  charge  they  have  brought 
against  me. 

"  This,  however,  J  readily  confess,  that  after  the  way  which 
they  call  heresy,  so  worship  I  the  God  of  my  fathers,  and  accord- 
ing to  this  faith,  I  am  careful  to  maintain  a  clear  and  quiet  con- 
science, both  towards  God  and  man. 

"  After  I  had  spent  some  years  in  distant  countries,  I  repaired 
to  Jerusalem,  with  the  alms  I  had  collected  in  other  provinces, 
for  the  poor  of  mine  own  nation,  an  offering  to  the  God  of  Ja- 
cob. And  while  I  was  performing  the  duties  of  religion,  certain 
Asiatic  Jews  found  me  in  the  temple  purified  according  to  the  law; 
but  neither  attended  with  a  multitude  of  followers,  or  the  least  tu- 
multuous assembly.  It  was  therefore  necessary  that  these  Jews 
should  have  been  here,  if  they  had  any  thing  to  allege  against,  me. 
Nay,  I  appeal  to  those  of  the  Sanhedrim  here  present,  if  any 
thing  has  been  laid  to  my  charge,  except  the  objections  of  the 
Sadducees,  who  violently  opposed  me  for  asserting  the  doctrine 
of  the  resurrection." 

Felix  having  thus  heard  both  parties,  refused  to  pass  any 
final  sentence,  till  he  had  more  fully  advised  about  it,  and  con- 
sulted Lysias,  the  governor  of  the  castle,  who  was  the  most 
proper  person  to  give  an  account  of  the  sedition  and  tumult ; 
commanding,  in  the  mean  time,  that  St.  Paul  should  be  kept 
under  a  guard,  but  at  the  same  lime  enjoy  the  liberty  of  being 
visited  by  his  friends,  and  receiving  from  them  any  office  of 
friendship. 

Some  time  after  St.  Paul  had  appealed  unto  Caesar,  king  Agrip- 
pa,  who  succeeded  Herod  in  the  Tetrarchate  of  Galilee,  and  his 
sister  Bernice,  came  to  Ccesarea  to  visit  the  new  governor.  Fes- 
tus  embraced  this  opportunity  of  mentioning  the  case  of  our  apos- 
tle to  king  Agrippa,  together  with  the  remarkable  tumult  this  af- 
fair had  occasioned  among  the  Jews,  and  the  appeal  he  had  made 
to  Caesar.  This  account  excited  the  curiosity  of  king  Agrippa, 
and  he  was  desirous  of  hearing  himself  what  St.  Paul  had  to  say 
in  his  own  vindication. 

Accordingly,  the  next  day,  the  king  and  his  sister,  accompa- 
nied with  Festus  the  governor,  and  several  other  persons  of  dis- 
tinction, came  into  the  court  with  a  pompous  and  splendid 
retinue,  where  the  prisoner  was  brought  before  them.  On  his 

33 


5J4  LIVES    OF    THE    APOSTLES. 

appearing,  Festus  informed  the  court,  how  greatly  he  had  been 
importuned  hy  the  Jews,  both  at  Caesarea  and  Jerusalem,  to  put 
the  prisoner  to  death  as  a  malefactor;  but  having,  on  examina- 
tion, found  him  guilty  of  no  capital  crime,  and  the  prisoner  him- 
•:elf  having  appealed  unto  Caesar,  was  determined  to  send  him 
[<>  Home ;  but  was  willing  to  have  his  case  debated  before 
.Vgrippa,  that  he  might  be  furnished  with  some  material  particu- 
lars to  send  with  him  ;  it  being  highly  absurd  to  send  a  prisoner 
without  signifying  the  crimes  alleged  against  him. 

Festus  having  finished  his  speech,  Agrippa  told  Paul,  he  was 
now  at  liberty  to  make  his  own  defence :  and  silence  being  made, 
he  delivered  himself  in  the  following  manner,  addressing  his  speech 
particularly  to  Agrippa : 

"  I  consider  it  as  a  peculiar  happiness,  king  Agrippa,  that  1 
am  to  make  my  defence  against  the  accusations  of  the  Jews  be- 
fore thee :  because  tnou  art  well  acquainted  with  all  their  cus- 
toms, and  the  questions  commonly  debated  among  them  :  I  there- 
fore beseech  thee  to  hear  me  patiently.  All  the  Jews  are  well 
acquainted  with  my  manner  of  life,  from  my  youth,  the  greatest 
part  of  it  having  been  spent  with  my  own  countrymen  at  Jeru- 
salem. They  also  know  that  I  was  educated  under  the  institu- 
tions of  the  Pharisees,  the  strictest  sect  of  our  religion,  and  am 
now  arraigned  for  a  tenet  believed  by  all  their  fathers  ;  a  tenet 
sufficiently  credible  in  itself,  and  plainly  revealed  in  the  Scrip- 
tures, 1  mean,  the  resurrection  of  the  dead.  Why  should  any 
mortal  think  it  either  incredible  or  impossible  that  God  should 
raise  the  dead  ? 

"  I,  indeed,  formerly  thought  myself  indispensably  obliged  to 
oppose  the  religion  of  Jesus  of  Nazareth.  Nor  was  I  satisfied 
with  imprisoning  and  punishing  with  death  itself  the  saints  I  found 
at  Jerusalem  ;  I  even  persecuted  them  in  strange  cities,  whither 
my  implacable  zeal  pursued  them,  having  procured  authority  for 
that  purpose  from  the  chief  priests  and  elders. 

"  Accordingly,  1  departed  for  Damascus,  with  a  commission 
from  the  Sanhedrim  :  but  as  I  was  travelling  towards  that  city, 
I  saw  at  mid-day,  O  king,  a  light  from  heaven,  far  exceeding 
the  brightness  of  the  sun,  encompassing  me  and  my  companions. 
On  seeing  this  awful  appearance,  we  all  fell  to  the  earth,  arid 
I  heard  a  voice  which  said  to  me,  in  the  Hebrew  language, 
"  Saul,  Saul,  why  persecutest  thou  me  ?  It  is  hard  for  thee  to 
kick  against  the  pricks."  To  which  I  answered,  *  Who  art  thou, 
Lord  ?'  and  he  replied,  « I  am  Jesus,  whom  thou  persecutest. 
But  be  not  terrified,  arise  from  the  earth :  for  I  have  appeared 
unto  thee,  that  thou  mightest  be  both  a  witness  of  the  things 
thou  hast  seen,  and  also  of  others,  which  I  will  hereafter  reveal 
unto  thee.  My  power  shall  deliver  thee  from  the  Jews  and 
Gentiles,  to  whom  now  I  send  thee  to  preach  the  Gospe  :  to 


LIVES    OF   THE    APOSTLES.  515 

withdraw  the  veil  of  darkness  and  ignorance ;  to  turn  them 
from  falsehood  unto  truth,  '  and  from  the  power  of  Satan  unto 
God.X 

"  Accordingly,  king  Agrippa,  I  readily  obeyed  the  heavenly 
vision  ;  I  preached  the  Gospel  first  to  the  inhabitants  of  Damas- 
cus, then  to  those  of  Jerusalem  and  Judea,  and  afterwards  to 
the  Gentiles,  persuading  them  to  forsake  their  iniquities,  and,  by 
sincere  repentance  turn  to  the  living  God. 

"  These  endeavors  to  save  the  souls  of  sinful  mortals  exaspera- 
ted the  Jews,  who  caught  me  in  the  temple,  and  entered  into  a 
conspiracy  to  destroy  me.  But,  by  the  help  of  Omnipotence,  I 
still  remain  a  witness  to  all  the  human  race,  preaching  nothing 
but  what  Moses  and  all  the  prophets  foretold,  namely,  That  the 
Messiah  should  suffer,  be  the  first  that  should  rise  from  the  cham- 
bers of  the  grave,  and  publish  the  glad  tidings  of  salvation,  both 
*o  the  Jews  and  Gentiles." 

While  the  apostle  thus  pleaded  for  himself,  Festus  cried  out, 
"  Paul,  thou  art  mad ;  too  much  study  hath  deprived  thee  of 
thy  reason."  But  Paul  answered,  "  I  am  far,  most  noble  Fes- 
tus, from  being  transported  with  idle  and  distracted  ideas ;  the 
words  I  speak  are  dictated  by  truth  and  sobriety ;  and  I  am 
persuaded  that  the  king  Agrippa  himself  is  not  ignorant  of  these 
things :  for  they  were  transacted  openly  before  the  world.  I 
am  confident,  king  Agrippa,  that  thou  believest  the  prophets, 
and  therefore  must  know  that  all  their  predictions  were  fulfilled 
in  Christ."  To  which  Aprippa  answered,  "  Thou  hast  almost 
persuaded  me  to  embrace  the  Christian  faith."  Paul  replied,  "  ] 
sincerely  wish  that  not  only  thou,  but  also  all  that  hear  me,  were 
not  almost,  but  altogether,  the  same  as  I  myself,  except  being 
prisoners." 

It  being  now  finally  determined,  that  Paul  should  be  sent  to 
Rome,  he  was,  with  several  other  prisoners  of  consequence  com- 
mitted to  the  care  of  Julius,  commander  of  a  company  belonging 
to  the  legion  of  Augustus  ;  and  was  accompanied  in  his  voyage 
by  St.  Luke,  Aristarchus,  Trophimus,  and  some  others  not  men- 
tioned by  the  sacred  historian. 

In  the  month  of  September,  they  embarked  en  board  a  ship  of 
Adramyttium,and  sailed  to  Sidon,  where  the  centurion  courteous- 
ly gave  the  apostle  leave  to  go  on  shore  to  visit  his  friends  and 
refresh  himself. 

After  a  short  stay  they  sailed  for  Cyprus,  and  arrived  oppo- 
site the  Fair  Havens,  a  place  near  Myra,  a  city  of  Lycia. 
Here  the  season  being  far  advanced,  and  Paul  foreseeing  it 
would  be  a  dangerous  voyage,  persuaded  them  to  put  in  and 
winter  there.  But  the  Roman  centurion  preferring  the  opinion 
of  the  master  of  the  ship,  and  the  harbor  being  at  the  same  time 
incommodious,  resolved,  if  possible  to  reach  l}ho:nice,  a  port 


510  LIVES    OF   THE    APOSTLES. 

of  Crete,  and  winter  there.  But  they  soon  found  themselves  dis- 
appointed ;  for  the  fine  southerly  gale  which  had  favored  them  for 
some  time,  suddenly  changed  into  a  stormy  and  tempestuous  wind 
at  north-east,  which  blew  with  such  violence,  that  the  ship  was 
obliged  to  sail  before  it ;  and  to  prevent  her  sinking,  they  threw 
overboard  the  principal  part  of  her  lading. 

In  this  desperate  and  uncomfortable  condition  they  continued 
fourteen  days,  and  on  the  fourteenth  night  the  mariners  discovered 
they  were  near  some  coast,  and  therefore,  to  avoid  the  rocks, 
thought  proper  to  come  to  an  anchor,  till  the  morning  might  give 
them  better  information. 

During  the  time  they  continued  at  anchor,  waiting  for  the 
light  of  the  morning,  St.  Paul  prevailed  on  them  to  eat  and  re- 
fresh themselves,  having  fasted  a  long  time,  assuring  them  they 
should  all  escape. 

The  country  near  which  they  were,  was,  as  Paul  had  foretold, 
an  island  called  Melita,  now  Malta,  situated  in  the  Lybian  Sea, 
between  Syracuse  and  Africa.  Here  they  landed,  and  met  with 
great  civility  from  the  people,  who  treated  them  with  humanity, 
and  entertained  them  with  every  necessary  accommodation.  But 
while  St.  Paul  was  laying  a  few  sticks  on  the  fire,  a  viper,  en- 
livened by  the  heat,  came  from  among  the  wood,  and  fastened  on 
his  hand.  On  seeing  this,  the  inhabitants  of  the  island  concluded 
that  he  was  certainly  some  notorious  murderer,  whom  the  divine 
vengeance,  though  it  suffered  him  to  escape  the  sea,  had  reserved 
for  a  more  public  and  solemn  execution.  But  when  they  saw  him 
shake  off  the  venomous  creature  into  the  fire,  and  no  manner  of 
harm  ensue,  they  changed  their  sentiments,  and  cried  out,  "  that 
he  was  a  god." 

After  three  months'  stay  in  this  island,  the  centurion  with  his 
charge  went  on  board  the  Castor  and  Pollux,  a  ship  of  Alex- 
andria, bound  to  Italy.  They  put  in  at  Syracuse,  where  they 
tarried  three  days  ;  then  they  sailed  to  Regium,  and  from  thence 
to  Puteoli,  where  they  landed  ;  and  finding  some  Christians  there, 
staid,  at  their  request,  a  week  with  them,  and  then  set  forward 
on  their  journey  to  Rome.  The  Christians  of  this  city,  hearing 
of  the  apostle's  coming,  went  to  meet  him  as  far  as  the  distance 
of  about  thirty  miles  from  Rome,  and  others  as  far  as  the  Apii- 
forum,  fifty-one  miles  distant  from  the  capital.  They  kindly  em- 
braced each  other,  and  the  liberty  he  saw  the  Christians  enjoy  at 
Rome  greatly  tended  to  enliven  the  spirits  of  the  apostle. 


LIVES    OF    THE    APOSTLES.  519 


CHAPTER  VII. 

Tlie  transactions  of  St.  Paul,  from  his  arrival  at  Rome,  till  his 
Martyrdom. 

HAVING  refreshed  himself  after  the  fatigue  of  his  voyage,  the 
apostle  sent  for  the  heads  of  the  Jewish  consistory  at  Rome, 
and  related  to  them  the  cause  of  his  coming,  in  the  following 
manner :  "  Though  I  have  been  guilty  of  no  violence  of  the 
laws  of  our  religion,  yet  I  was  delivered  by  the  Jews  at  Jeru- 
salem to  the  Roman  governors,  who  more  than  once  would 
have  acquitted  me  as  innocent  of  any  capital  offence :  but,  by 
the  perverseness  of  my  persecutors,  I  was  obliged  to  appeal 
unto  Caesar ;  not  that  I  had  any  tiling  to  accuse  my  nation  of; 
I  had  recourse  to  this  method  merely  to  clear  my  own  inno- 
cence." 

Having  thus  removed  a  popular  prejudice,  he  added,  "  That 
the  true  cause  of  his  sufferings  was  what  their  own  religion  had 
taught  him,  '  the  belief  and  expectation  of  a  future  resurrec- 
tion.'" But  his  discourse  had  different  effects  on  different 
hearois,  some  being  convinced,  and  others  persisting  in  their 
infidelity. 

For  two  whole  years  Paul  dwelt  at  Rome,  in  a  house  he  had 
hired  for  his  own  use  ;  wherein  he  assiduously  employed  himself 
in  preaching  and  writing  for  the  good  of  the  church. 

The  Christians  of  Philippi  hearing  of  St.  Paul's  being  at 
Rome,  and  not  knowing  what  distress  he  might  be  reduced  to, 
raised  a  contribution  for  him,  and  sent  it  to  Epaphroditus,  their 
bishop,  by  whom  he  returned  an  epistle  to  them,  wherein  he  gives 
some  account  of  the  state  of  his  affairs  at  Rome. 

St.  Paul  lived  about  three  years  at  Ephesus,  preaching  the 
Gospel  to  the  numerous  inhabitants  of  that  city,  and  was  there- 
fore well  acquainted  with  the  state  and  condition  of  the  place : 
so  that  taking  the  opportunity  of  Tychicus'  going  thither,  he 
wrote  his  epistles  to  the  Ephesians,  wherein  he  endeavors  to 
countermine  the  principles  and  practices  both  of  the  Jews  and 
Gentiles,  to  confirm  them  in  the  belief  and  practices  of  the  Chris- 
tian doctrine,  and  to  instruct  them  fully  in  the  great  mysteries  01 
the  Gospel. 

By  what  means  St.  Paul  was  discharged  from  the  accusation 
the  Jews  brought  against  him  we  have  no  account  in  history ; 
but  it  is  natural  to  suppose,  that  not  having  sufficient  proof  of 
what  they  alleged,  01  being  informed  that  the  crimes  they  accused 
him  of,  were  no  violation  of  the  Roman  laws,  they  duist  not 
implead  him  before  the  emperor,  and  so  permitted  him  to  be  dis- 


520  LIVES    OF    THE    APOSTLES. 

charged  of  course.  But  by  whatever  means  he  procured  his 
liberty,  he  wrote  his  epistle  to  the  Hebrews  before  he  left  Italy, 
from  whence  he  dates  his  salutations. 

The  principal  design  of  it  is  to  magnify  Christ,  and  the  religion 
of  the  Gospel,  above  Moses  and  the  Jewish  economy,  in  order 
to  establish  and  confirm  the  converted  Jews  in  the  firm  belief 
and  profession  of  Christianity,  notwithstanding  the  trouble  and 
persecutions  that  would  certainly  attend  them. 

Having  thus  discharged  his  ministry,  both  by  preaching  and 
writing,  in  Italy,  St.  Paul,  accompanied  by  Timothy,  prosecuted 
his  long  intended  journey  into  Spain  :  and,  according  to  the  tes- 
timony of  several  writers,  crossed  the  sea,  and  preached  the 
Gospel  in  Britain. 

What  success  he  had  in  these  western  parts  is  not  known :  he 
however,  continued  there  eight  or  nine  months,  and  then  returned 
again  to  the  east,  visited  Sicily,  Greece,  and  Crete,  and  then  re- 
paired to  Rome. 

Here  he  met  with  Peter,  and  was,  together  with  him,  thrown 
into  prison,  doubtless  in  the  general  persecution  raised  against 
the  Christians,  under  pretence  that  they  had  set  fire  to  the  city. 
How  long  he  remained  in  prison  is  uncertain  ;  nor  do  we  know 
whether  he  was  scourged  before  his  execution.  He  was,  how- 
ever, allowed  the  privilege  of  a  Roman  citizen,  and  therefore 
beheaded. 

Being  come  to  the  place  of  execution,  which  was  the  Aqua? 
Salvae,  three  miles  from  Rome,  he  cheerfully,  after  a  solemn 
preparation,  gave  his  neck  to  the  fatal  stroke ;  and  from  this 
vale  of  misery  passed  to  the  blissful  regions  of  immortality,  to 
the  kingdom  of  his  beloved  Master,  the  great  Redeemer  of  the 
human  race. 

He  was  buried  in  the  Via  Ostiensis,  about  two  miles  from 
Rome ;  and  about  the  year  317,  Constantino  the  Great,  at  the 
instance  of  Pope  Sylvester,  built  a  stately  church  over  his  grave, 
adorned  it  with  an  hundred  marble  columns,  and  beautified  it 
with  the  most  exquisite  workmanship. 


LIVES    OF    THE    APOSTLES. 


ST.    ANDREW. 


CHAPTER  I. 

Tlie  transactions  of  St.  Andrew,  from  his  Birth  to  his  being  called 
to  the  Apostleship. 

THIS  apostle  was  born  at  Bethsaida.  a  city  of  Galilee,  built  on 
the  banks  of  the  Lake  of  Gcnessareth,  and  was  son  to  John,  or 
Jonas,  a  fisherman  of  that  town.  He  was  brother  to  Simon  Peier, 
but  whether  older  or  younger  is  not  certainly  known,  though  the 
generality  of  the  ancients  intimate  that  he  was  the  younger.  He 
was  brougnt  up  to  his  father's  trade,  at  which  he  labored  till  GUI 
blessed  Saviour  called  him  to  be  a  fisher  of  men,  for  which  he 
was,  by  some  preparatory  instructions,  qualified  even  before  the 
appearance  of  the  Messiah. 

John  the  Baptist  had  lately  preached  the  doctrine  of  repent- 
ance, and  was, 'by  the  generality  of  the  Jews,  from  the  impartiality 
of  his  precepts,  and  the  remarkable  strictness  and  austerity  of  his 
life,  held  in  great  veneration. 

In  the  number  of  his  followers  was  our  apostle,  who  accom- 
panied him  beyond  Jordan,  when  the  Messiah,  who  had  some 
time  before  been  baptized,  came  that  way.  Upon  his  approach, 
the  Baptist  pointed  him  out  as  the  Messiah,  styling  him  the  Lamb 
of  God,  the  true  sacrifice  that  was  to  expiate  the  sins  of  the  world. 
As  soon  as  the  Baptist  had  given  this  character  of  Jesus,  Andrew, 
and  another  disciple,  probably  St.  John,  followed  the  Saviour  of 
mankind  to  the  place  of  his  abode. 

After  some  conversation  with  him,  Andrew  departed,  and 
having  found  his  brother  Simon,  informed  him  that  he  had 
discovered  the  great  Messiah,  so  long  expected  by  the  house  of 
Jacob,  and  accordingly  brought  him  to  Jesus.  They  did  not, 
however,  stay  long  with  their  Master,  but  returned  to  their 
calling. 

Something  more  than  a  year  after,  Jesus,  passing  through 
Galilee,  found  Andrew  and  Peter  fishing  on  the  sea  of  Galilee, 
where  he  fully  satisfied  them  of  the  greatness  and  divinity  of  his 
person,  by  a  miraculous  draught  of  fishes,  which  they  took  at  his 
command.  He  now  told  them  that  they  should  enter  on  a  dif- 
ferent series  of  labors,  and  instead  offish,  should,  by  the  efficacy 
and  influence  of  their  doctrine  upon  the  heart  and  conscience, 
catch  men ;  commanding  them  to  follow  him,  as  his  immediate 
disciples  and  attendants ;  and  accordingly  they  left  all  arid  fol- 
lowed him 


522  LIVES    OF    THE    APOSTLES. 


CHAPTER  11. 

The  transactions   of  8t.  Andrew,  from  our   blessed  Saviour's 
Ascension,  till  his  Martyrdom. 

AFTER  the  ascension  of  the  blessed  Jesus  into  heaven,  and  the 
descent  of  the  Holy  Ghost  on  the  apostles,  to  qualify  them  for 
rheir  gieat  undertaking,  St.  Andrew,  according  to  the  generality 
of  ancient  writers,  was  chosen  to  preach  the  Gospel  in  Scythia. 
and  the  neighboring  countries. 

Accordingly  he  departed  from  Jerusalem,  and  first  travelled 
through  Cappadocia,  Galatia,  and  Bythinia,  instructing  the  in- 
habitants in  the  faith  of  Christ,  and  continued  his  journey  along 
the  Euxine  Sea,  into  the  desert  of  Scythia.  An  ancient  author 
tells  us,  that  he  first  came  to  Amynsus,  where,  being  entertained 
by  a  Jew,  he  went  into  the  synagogue,  preached  to  them  con- 
cerning Jesus,  and  from  the  prophecies  of  the  Old  Testament 
proved  him  to  be  the  Messiah,  and  Saviour  of  the  world.  Having 
converted  many  here,  he  settled  the  times  of  their  public  meetings 
and  ordained  them  priests. 

He  went  next  to  Trapezium,  a  maritime  city  on  the  Euxine 
Sea ;  from  whence,  after  visiting  many  other  places,  he  came  to 
Nice,  where  he  stayed  two  years,  preaching  and  working  mira- 
cles with  great  success.  After  leaving  Nice,  he  passed  to 
Nicodernia,  and  from  thence  to  Chalcedon,  whence  he  sailed 
through  the  Prepontis,  came  to  the  Euxine  Sea  to  Heraclea,  and 
afterwards  to  Amastris.  In  all  these  places  he  met  with  the 
greatest  difficulties,  but  overcame  them  by  an  invincible  patience 
and  resolution. 

He  next  carne  to  Synope,  a  city  situated  on  the  same  sea,  and 
famous  both  for  the  birth  and  burial  of  king  Mithridates ;  here 
he  met  with  his  brother  Peter,  and  stayed  with  him  a  considera- 
ble time.  The  inhabitants  of  Synope  were  mostly  Jews,  who 
partly  from  a  zeal  for  their  religion  and  partly  from  their  bar- 
barous manners,  were  exasperated  against  St.  Andrew,  and  en- 
tered into  a  confederacy  to  burn  the  house  in  which  he  lodged. 
But  being  disappointed  in  their  design,  they  treated  him  with  the 
most  savage  cruelty,  throwing  him  on  the  ground,  stamping  upon 
him  with  their  feet,  pulling  and  dragging  him  from  place  to 
place  ;  some  beating  him  with  clubs,  some  pelting  him  with 
stones,  and  others  to  satisfy  their  brutal  revenge,  biting  off  his 
flesh  with  their  teeth;  till  apprehending  they  had  entirely  depriv- 
ed him  of  life,  they  cast  him  out  into  the  fields.  But  lie  mirac- 
ulously recovered,  and  returned  publicly  into  the  city ;  by  which 


LIVES    OF    THE    APOSTLES.  523 

and  other  miracles  he  wrought  among  them,  he  converted  many 
from  the  error  of  their  ways,  and  induced  them  to  become  disci- 
ples of  the  blessed  Jesus. 

Departing  from  Synope,  he  returned  to  Jerusalem  ;  but  lie  did 
not  continue  long  in  that  neighborhood.  He  returned  again  to 
the  province  allotted  him  for  the  exercise  of  his  ministry,  which 
greatly  flourished  through  the  power  of  the  divine  grace  that  at- 
tended it. 

He  travelled  over  Thrace,  Macedonia,  Thessaly,  Achaia,  and 
Epirus,  preaching  the  Gospel,  propagating  Christianity,  and  then 
confirming  the  doctrine  he  taught  with  signs  and  miracles.  At 
last  he  came  to  Petrea,  a  city  of  Achaia,  where  he  gave  his  last 
and  greatest  testimony  to  the  Gospel  of  his  divine  Master,  sealing 
it  with  his  blood. 

^Egenas,  proconsul  of  Achaia,  came  at  this  time  to  Petrea, 
where,  observing  that  multitudes  had  abandoned  the  heathen 
religion,  and  embraced  the  Gospel  of  Christ,  he  had  recourse  to 
every  method,  both  of  favor  and  cruelty,  to  reduce  the  people 
to  their  old  idolatry.  The  apostle,  whom  no  difficulties  or 
dangers  could  deter  from  performing  the  duties  of  his  ministry, 
addressed  himself  to  the  proconsul,  calmly  putting  him  in  mind 
that,  being  only  a  judge  of  men,  he  ought  to  revere  him  who 
was  the  supreme  and  impartial  judge  of  all,  pay  him  the  divine 
honors  due  to  his  exalted  majesty,  and  abandon  the  impieties  of 
his  idolatrous  worship ;  observed  to  him,  that  if  he  would  re- 
nounce his  idolatries,  and  heartily  embrace  the  Christian  faith, 
he  should,  with  him  and  the  numbers  who  had  believed  in  the 
Son  of  God,  receive  eternal  happiness  in  the  Messiah's  king- 
dom. The  proconsul  answered,  that  he  himself  should  never 
embrace  the  religion  he  mentioned :  and  that  the  only  reason 
why  he  was  so  earnest  with  him  to  sacrifice  to  the  gods  was 
that  those  whom  he  had  every  where  seduced  might,  by  his  ex- 
ample, be  brought  back  to  the  ancient  religion  they  had  for- 
saken. The  apostle  replied,  that  he  saw  it  was  in  vain  to 
endeavor  to  persuade  a  person  incapable  of  sober  counsels,  and 
hardened  in  his  own  blindness  and  folly  ;  that  with  regard  to 
himself,  he  might  act  as  he  pleased,  and  if  he  had  any  torment 
greater  than  another,  he  might  heap  that  upon  him  ;  as  the 
greatest  constancy  he  showed  in  his  sufferings  for  Christ,  the 
more  acceptable  he  should  be  to  his  Lord  and  Master.  vEge- 
nas  could  hold  no  longer ;  and  after  treating  him  with  very  op- 
probrious language,  and  showing  him  the  most  distinguished 
marks  of  contempt,  he  passed  sentence  on  him,  that  he  should  be 
put  to  death. 

He  first  ordered  the  apostle  to  be  scourged,  and  seven  liciors 
successively  whipped  his  naked  body  ;  but  seeing  his  invincible 


024  LIVES    OF    THE    APOSTLES. 

patience  and  constancy,  he  commanded  him  to  be  crucified ;  but 
to  be  fastened  to  the  cross  with  cords  instead  of  nails,  thai  his 
death  might  be  more  lingering  and  tedious. 

As  he  was  led  to  the  place  of  execution  walking  with  a  cheer- 
ful and  composed  mind,  the  people  cried  out,  that  a  good  and 
innocent  man  was  unjustly  condemned  to  die.  On  his  coming 
near  the  cross,  he  saluted  it  in  the  following  manner  :  "  I  have 
long  desired  and  expected  this  happy  hour.  The  cross  has  been 
consecrated  by  the  body  of  Christ  hanging  on  it,  and  adorned 
with  his  members  as  with  so  many  inestimable  jewels.  I  there 
fore  come  joyfully  and  triumphing  to  it,  that  it  may  receive  me 
as  a  disciple  and  follower  of  him,  who  once  hung  upon  it,  and 
be  the  means  of  carrying  me  safe  to  my  Master,  being  the  in- 
strument on  which  he  redeemed  me." 

After  offering  up  his  prayers  to  the  throne  of  grace,  and  ex- 
horting the  people  to  constancy  and  perseverance  in  the  faith  he 
had  delivered  to  them,  he  was  fastened  to  the  cross,  on  which  he 
hung  two  whole  days,  teaching  and  instructing  the  people  in  the 
best  manner  his  wretched  situation  would  admit,  being  some- 
times so  weak  and  faint  as  scarce  to  have  the  power  of  utterance. 

In  the  mean  time  great  interest  was  made  to  the  proconsul  to 
spare  his  life  :  but  the  apostle  earnestly  begged  of  the  Almighty 
that  he  might  now  depart,  and  seal  the  truth  of  his  religion  with 
his  blood.  His  prayers  were  heard,  and  he  expired  on  the  last 
day  of  November,  but  in  what  year  is  uncertain. 

There  seems  to  have  been  something  peculiar  in  the  form  of 
the  cross  on  which  he  suffered.  It  was  commonly  thought  to 
have  been  a  cross  decussate,  or  two  pieces  of  timber  crossing  each 
other  in  the  centre,  in  the  form  of  the  letter  X,  and  hence  usual- 
ly known  by  the  name  of  St.  Andrew's  cross. 

His  body  being  taken  down  from  the  cross,  was  decently  and 
honorably  interred  by  Maximillia,  a  lady  of  great  quality  and  es 
tate,  and  whom  Nicephorus  tells  us,  was  wife  to  the  proconsul. 

Constantine  the  Great  afterwards  removed  his  body  to  Constan- 
tinople, and  buried  it  in  the  great  church  he  had  built  to  the 
honor  of  the  apostles  ;  but  this  structure  being  taken  down  some 
hundred  years  after,  in  order  to  rebuild  it,  by  Justinian  the  em- 
peror, the  body  of  St.  Andrew  was  found  in  a  wooden  coffin,  and 
again  deposited  in  its  proper  place. 


LIVES    OF    THE    APOSTLES.  526 


ST.  JAMES   THE  GREAT. 


CHAPTER  L 

The  transactions  of  St.  James  the  Great,  from  his  Birth,  to  the 
Ascension  of  tht  Son  of  *God. 

THIS  apostle  (who  was  surnamed  the  Great,  by  way  of  dis- 
tinction, from  anothe.  01  that  name)  was  the  son  of  Zebcdee, 
and  by  trade  a  fisherman,  to  which  he  applied  himself  with  re- 
markable assiduity,  and  was  exercising  his  employment,  when 
the  Saviour  of  the  world  passing  by  the  sea  of  Galilee,  saw 
him  with  his  brother  in  the  ship,  and  called  them  both  to  be 
his  disciples.  Nor  was  the  c. ill  in  vain:  they  cheerfully  com- 
plied with  it,  and  immediately  left  all  to  follow  him  ;  readily 
delivering  themselves  up  to  perform  whatever  service  he  should 
appoint  them. 

Soon  after  this  he  was  called  from  the  station  of  an  ordinary 
disciple  to  the  apostolic  office,  and  even  honored  with  some 
particular  favors  beyond  most  of  the  apostles,  being  one  of  the 
three  whom  our  Lord  made  choice  of  as  his  companions  in  the 
more  intimate  transactions  of  his  life,  from  which  the  rest  were 
excluded.  Thus,  with  Peter,  and  his  brother  John,  he  attended 
his  Master  when  he  raised  the  daughter  of  Jairus  from  the  dead ; 
he  was  admitted  to  Christ's  glorious  transfiguration  on  the 
mount:  and  when  the  holy  Jesus  was  to  undergo  the  bitter 
agonies  in  the  garden,  as  preparatory  sufferings  to  his  passion, 
James  was  one  of  the  three  taken  to  be  a  spectator  of  them. 
Nor  was  it  the  least  instance  of  tiiat  particular  honor  our  Lord 
conferred  on  these  apostles,  that  at  his  calling  them  to  the  apos- 
tleship,  he  gave  them  a  new  name  and  title.  Sirnon  he  called 
Peter,  or  a  rock ;  and  James  and  John,  who  were  brothers, 
Boanerges,  or  the  sons  of  thunder. 

Some  think  that  this  name  was  given  them  on  account  of  their 
loud  and  bold  preaching  of  the  Gospel  to  the  world,  fearing  no 
threatenings,  despising  all  opposition,  and  going  on  thundering 
in  the  ears  of  a  drowsy  and  sleepy  world ;  rousing  and  awak- 
ening the  consciences  of  men  with  the  earnestness  and  vehe- 
mence of  their  preaching,  which  resembled  thunder,  as  the  voice 
of  God  powerfully  shakes  the  natural  world,  and  breaks  in 
pieces  the  cedar  of  Lebanon.  Others  think  it  relates  to  the  doc- 
trine they  delivered,  teaching  the  great  mysteries  and  promulga- 


526  LIVES    OF    THE    APOSTLES. 

ting  the  Gospel  in  a  more  profound  and  lofty  strain  ihan  the 
••est. 

But  however  this  be,  our  blessed  Saviour,  doubtless,  alluded 
by  this  term  to  the  furious  and  resolute  disposition  of  these  two 
brothers,  who  seem  to  have  been  of  a  more  fiery  temper  than  the 
rest  of  the  apostles,  of  which  we  have  this  memorable  instance. 
When  our  Lord  was  determined  on  his  journey  to  Jerusalem, 
he  sent  some  of  his  disciples  before  him  to  make  preparations  for 
his  coming ;  but,  on  their  entering  a  village  of  Samaria,  they 
were  rudely  rejected,  from  the  old  grudge  that  subsisted  between 
the  Samaritans  and  Jews,  and  because  the  Saviour,  by  going  up 
to  Jerusalem,  seemed  to  slight  their  place  of  worship  on  Mount 
Gerizim.  This' piece  of  rudeness  and  inhumanity  was  so  highly 
resented  by  St.  James  and  his  brother,  that  they  came  to  Jesus, 
desiring  to  know  if  he  would  not  imitate  Elias,  by  calling  fire 
down  from  heaven  to  consume  this  barbarous  inhospitable  peo- 
ple ?  Thus  we  find  the  best  of  men  are  but  men,  and  that  cor- 
rupt nature  will  sometimes  appear <  ven  in  renewed  minds.  But 
the  holy  Jesus  soon  convinced  them  of  their  mistake,  by  telling 
them,  that  instead  of  destroying,  he  was  come  to  save  the  lives 
of  the  children  of  men 


CHAPTER  II. 

Tlie  transactions  of  St.  James,  from  the  Messiah's  Ascension,  tu 
his  sealing  the  truth  of  the  Gospel  with  his  blood. 

SOPIIRONIUS  tells  us,  that  after  the  ascension  of  the  blessed 
Jesus,  this  apostle  preached  to  the  dispersed  Jews ;  that  is,  to 
those  converts  who  dispersed  after  the  death  of  Stephen.  The 
Spanish  writers  will  have  it,  that  after  preaching  the  Gospel,  in 
several  parts  of  Juuea  and  Samaria,  he  visited  Spain,  where  he 
planted  Christianity,  and  appointed  some  select  disciples  to  per- 
fect what  he  had  begun  ;  but  if  we  consider  the  shortness  of 
St.  James'  life,  and  that  the  apostles  continued  in  a  body  at  Jeru- 
salem, even  after  the  dispersion  of  the  other  Christians,  we 
shall  find  it  difficult  to  allow  time  sufficient  for  so  tedious  and 
difficult  a  voyage  as  that  was  in  those  early  ages  ;  and  therefore 
it  is  safest  to  confine  his  ministry  to  Judea  and  the  adjacent 
countries. 

Herod,  who  was  a  bigot  to  the  Jewish  religion,  as  well  as  de- 
sirous of  acquiring  the  favor  of  the  Jews,  began  a  violent  perse- 


LIVES    OF   THE    APOSTLES.  527 

cution  of  the  Christians,  and  his  zeal  animated  him  to  pass  sen- 
tence of  death  on  St.  James  immediately.  As  he  was  led  to  the 
place  of  execution,  the  officer  that  guarded  him  to  the  tribunal, 
or  rather  his  accuser,  having  been  converted  by  that  remarkable 
courage  and  constancy  shown  by  the  apostle  at  the  time  of  his 
trial,  repented  of  what  he  had  done,  came  and  fell  down  at  the 
apostle's  feet,  and  heartily  begged  pardon  for  what  he  had  said 
against  him.  The  holy  man,  after  recovering  from  the  surprise, 
tenderly  embraced  him.  "  Peace,'1  said  he,  *i  my  son,  peace  be 
unto  thee,  and  pardon  of  thy  faults."  Upon  which  the  officer 
publicly  declared  himself  a  Christian,  and  both  were  beheaded 
at  the  same  time.  Thus  fell  the  great  apostle  St.  James,  taking 
cheerfully  that  cup  of  which  he  had  long  since  told  his  Lord,  he 
was  ready  to  drink. 


ST.  JOHN  THE  EVANGELIST. 

CHAPTER  1. 

The  transactions  of  St.  John,  from  his  Birth  to  the  Ascension  oj 
his  great  Lord  and  Master. 

FROM  the  very  minute  and  circumstantial  account  this  Evan- 
gelist gives  of  J  ohn  the  Baptist,  he  is  supposed  to  have  been  one 
of  his  followers,  and  is  thought  to  be  that  other  disciple  who, 
in  the  first  chapter  of  his  Gospel,  is  said  to  have  been  present 
with  Andrew,  when  John  declared  Jesus  to  be  "  the  Lamb  of 
God,"  and  thereupon  to  have  followed  him  to  the  place  of  his 
abode. 

He  was  by  much  the  youngest  of  the  apostles,  yet  he  was  ad- 
mitted into  as  great  a  share  of  his  Master's  confidence  as  any  of 
them.  He  was  one  of  those  to  whom  he  communicated  the 
most  private  transactions  of  his  life ;  one  of  those  whom  he  took 
with  him  when  he  raised  the  daughter  of  Jairus  from  the  dead  ; 
one  of  those  to  whom  he  displayed  a  specimen  of  his  divinity,  in 
his  transfiguration  on  the  mount :  one  of  those  who  were  present 
at  his  conference  with  Moses  and  Elias,  and  heard  that  voice 
which  declared  him  "  the  beloved  Son  of  God ;"  and  one  of  those 
who  were  companions  in  his  solitude,  most  retired  devotions,  and 
bitter  agonies  in  the  garden. 


528  LIVES    OF    THE    APOSTLES. 

These  instances  of  particular  favor,  our  apostle  endeavored, 
in  some  measure,  to  answer  by  returns  of  particular  kindness 
and  constancy.  For  though  he  at  first  deserted  his  Master  on 
his  apprehension,  yet  he  soon  recovered  himself,  and  came  back 
to  see  his  Saviour,  confidently  entered  the  high  priest's  hall, 
followed  our  Lord  through  the  several  particulars  of  his  trial, 
and  at  last,  waited  on  him  at  his  execution,  owning  him,  as  well 
as  being  owned  by  him,  in  the  midst  of  armed  soldiers,  and  in 
the  thickest  crowds  of  his  most  inveterate  enemies.  Here  it 
was  that  our  great  Redeemer  committed  to  his  care  his  sorrow- 
ful and  disconsolate  mother,  with  his  dying  breath.  And  cer- 
tainly the  holy  Jesus  could  not  have  given  a  more  honorable 
testimony  of  his  particular  respect  and  kindness  to  St.  John,  than 
by  leaving  his  own  mother  to  his  trust  and  care,  and  substituting 
him  to  supply  that  duty  himself  paid  her  while  he  resided  in  this 
vale  of  sorrow. 


CHAPTER  II. 

The  transactions  of  St.  John,  from  the  Ascension  of  Christ  to 

his  Death. 

AFTER  the  ascension  of  the  Saviour  of  the  world,  when  the 
apostles  made  a  division  of  the  provinces  among  themselves,  that 
of  Asia  fell  to  tne  share  of  St.  John,  though  he  did  not  immediately 
enter  upon  his  charge,  but  continued  at  Jerusalem  till  the  death 
of  the  blessed  Virgin,  which  might  be  about  fifteen  years  after 
our  Lord's  ascension.  Being  released  from  the  trust  committed 
to  his  care  by  his  dying  Master,  he  retired  into  Asia,  and  indus- 
triously applied  himself  to  the  propagation  of  Christianity, 
preaching  where  the  Gospel  had  not  yet  been  known,  and  con- 
firming it  where  it  was  already  planted.  Many  churches  of  note 
and  eminence  were  of  his  foundation,  particularly  those  of 
Smyrna,  Pergamos,  Thyatira,  Sardis,  Philadelphia,  Laodicea, 
and  others ;  but  his  chief  place  of  residence  was  at  Ephesus, 
where  St.  Paul  had  many  years  before  founded  a  church,  and 
constituted  Timothy  bishop' of  it. 

After  spending  several  years  at  Ephesus,  he  was  accused  to 
Domitian,  who  had  begun  a  persecution  against  the  Christians, 
as  an  eminent  assertor  of  atheism  and  impiety,  and  a  public 
subverter  of  the  religion  of  the  empire  ;  so  that  by  his  command 
the  proconsul  sent  him  bound  to  Rome,  where  he  met  with  the 
treatment  that  might  have  been  expected  from  so  barbarous  a 


JJVES    01-'    THE    APOSTLES.  529 

prince,  being  thrown  into  a  cauldron  of  boiling  oil.  But  the 
Almighty,  who  reserved  him  for  further  service  in  the  vineyara 
of  his  Son,  restrained  the  heat,  as  he  did  in  the  fiery  furnace  of 
old,  and  delivered  him  from  this  seemingly  unavoidable  de- 
struction. And  surely  one  would  have  thought  that  so  mirac- 
ulous a  deliverance  should  have  been  sufficient  to  have  persua- 
ded any  rational  man,  that  the  religion  he  taught  was  from 
God,  and  that  he  was  protected  from  danger  by  the  hand  01 
Omnipotence.  But  miracles  themselves  were  not  sufficient  to 
convince  this  cruel  emperor,  or  abate  his  fury.  He  ordered  St. 
John  to  be  transported  to  an  almost  desolate  island  in  the  Archi- 
pelago, called  Patmos,  where  he  continued  several  years,  instruct- 
ing the  poor  inhabitants  in  the  knowledge  of  the  Christian  faith ; 
and  here,  about  the  end  of  Domitian's  reign,  he  wrote  his  book 
of  Revelations,  exhibiting  by  visions  and  prophetical  representa- 
tions, the  state  and  condition  of  Christianity  in  the  future  periods 
and  ages  of  the  church. 

Upon  the  death  of  Domitian,  and  the  succession  of  Narva, 
who  repealed  all  the  odious  acts  of  his  predecessor,  and  by  pub- 
lic edicts  recalled  those  whom  the  fury  of  Domitian  had  banished, 
St.  John  returned  to  Asia,  and  fixed  his  seat  again  at  Ephesus  : 
the  rather  because  the  people  of  that  city  had  lately  martyred 
Timothy  the  bishop.  Here,  with  the  assistance  of  seven  other 
bishops,  he  took  upon  himself  the  government  of  the  large  dio- 
cese of  Asia  Minor,  and  disposed  of  the  clergy  in  the  best  man- 
ner that  the  circumstances  of  those  times  would  permit,  spending 
his  time  in  an  indefatigable  execution  of  his  charge,  travelling 
from  east  to  west,  to  instruct  the  world  in  the  principles  of  the 
holy  religion  he  was  sent  to  propagate. 

In  this  manner,  St.  John  continued  to  labor  in  the  vineyard  of 
his  great  Master,  until  death  put  a  period  to  all  his  toils  and  suf- 
ferings ;  which  happened  in  the  beginning  of  Trajan's  reign,  in 
the  ninety-eighth  year  of  his  age  ;  and,  according  to  Eusebius, 
his  remains  were  buried  near  Ephesus. 

St.  John  seems  always  to  have  led  a  single  life  ;  though  some 
of  the  ancients  tell  us  he  was  a  married  man.  He  was  polished 
by  no  study  or  arts  of  learning :  but  what  was  wanting  from 
human  art,  was  abundantly  supplied  by  the  excellent  constitution 
of  his  mind,  and  that  fulness  of  divine  grace  with  which  lie 
was  adorned.  His  humility  was  admirable,  studiously  concealing 
his  own  honor.  For  in  his  epistles  he  never  styles  himself  either 
apostle  or  evangelist :  the  title  of  presbyter,  or  elder,  is  all  he 
assumes,  and  probably  in  regard  to  his  age  as  much  as  his 
office.  In  his  Gospel,  when  he  speaks  of  "  the  disciple  whom 
Jesus  loved,"  he  constantly  conceals  his  own  name,  leaving  the 
reader  to  discover  whom  he  meant 
34 


530  LIVES    OF    THE    APOSTLES. 

The  greatest  instance  of  our  apostle's  care  for  the  souls  of 
men  is  in  the  writings  he  left  to  posterity ;  the  first  of  which  in 
time,  though  placed  last  in  the  sacred  canon,  is  his  Apocalypse 
or  Book  of  Revelations,  which  he  wrote  during  his  banishment 
nf  Patmos. 

Next  to  the  Apocalypse,  in  order  of  time,  are  his  three  epis- 
tles ;  the  first  of  which  is  catholic,  calculated  for  all  times  and 
places,  containing  the  most  excellent  rules  for  the  conduct  of  a 
Christian  life,  persuading  to  holiness  and  pureness  of  manners, 
and  not  to  be  satisfied  with  a  naked  and  empty  profession  of  re- 
ligion ;  not  to  be  led  away  by  the  crafty  insinuation  of  seducers, 
and  cautioning  men  against  the  poisonous  principles  and  prac- 
tices of  the  Gnostics.  The  apostle  here,  according  to  his  usual 
modesty,  conceals  his  name  ;  it  being  of  more  consequence  to  a 
wise  man  what  is  said,  than  he  who  says  it.  It  appears  from 
St.  Augustine,  that  this  epistle  was  anciently  inscribed  to  the 
Parthians,  because,  in  all  probability,  St.  John  preached  the 
Gospel  in  Parthia.  The  other  two  epistles  are  but  short,  and 
directed  to  particular  persons  ;  the  one  to  a  lady  of  great  quality, 
the  other  to  the  charitable  and  hospitable  Gaius,  the  kindest  friend 
and  most  courteous  entertainer  of  all  indigent  Christians. 

Before  he  undertook  the  task  of  writing  the  Gospel,  he  caused 
a  general  fast  to  be  kept  by  all  the  Asiatic  churches,  to  implore 
the  blessing  of  heaven  on  so  great  and  momentous  an  undertak- 
ing. When  this  was  done,  he  set  about  the  work,  and  completed 
it  in  so  excellent  and  sublime  a  manner,  that  the  ancients  gener- 
ally compared  him  to  an  eagle  soaring  aloft  among  the  clouds, 
whither  the  weak  eye  of  man  was  not  able  to  follow  him. 
"  Among  all  the  evangelical  writers  (says  St.  Basil)  none  are  like 
St.  John,  the  son  of  thunder,  for  the  sublimity  of  his  speech,  and 
the  height  of  his  discourses,  which  are  beyond  any  man's  ca- 
pacity fully  to  reach  and  comprehend."  "  St.  John  as  a  true 
son  of  thunder,  (says  Epiphanus,)  by  a  loftiness  of  speech  pecu- 
liar to  himself,  acquaints  us,  as  it  were,  out  of  the  clouds  and 
dark  recesses  of  wisdom,  with  the  divine  doctrine  of  the  Son  of 
God." 

Such  is  the  character  given  of  the  writings  of  this  great 
apostle  and  evangelist,  who  was  honored  with  the  endearing 
title  of  being  the  beloved  disciple  of  the  Son  of  God  ;  a  writer 
so  profound  as  to  deserve,  by  way  of  eminence,  the  character  of 
•«  St.  John  the  Divine." 


LIVES   OF    THE    APOSTLES.  t531 

ST.    PHILIP. 

CHAPTER  I. 

Tlie  transactions  of  St.  Philip,  from  his  birth  to  his  being  called  tv 
the  Apostleship. 

THIS  apostle  was  a  native  of  Bethsaida,  "  the  city  of  Andrew 
and  Peter."  He  had  the  honor  of  being  first  called  to  be  a 
disciple  of  the  great  Messiah,  which  happened  in  the  following 
manner :  Our  blessed  Saviour,  soon  after  his  return  from  the 
wilderness,  where  he  had  been  tempted  by  the  devil,  met  with 
Andrew,  and  his  brother  Peter,  and  after  some  discourse  parted 
from  them.  The  next  day,  as  he  was  passing  through  Galilee. 
he  found  Philip,  whom  he  presently  commanded  to  follow  him, 
the  constant  form  he  made  use  of  in  calling  his  disciples,  and 
those  that  inseparably  attended  him.  So  that  the  prerogative  oi 
being  first  called,  evidently  belongs  to  St.  Philip,  he  being  the 
first  of  our  Lord's  disciples ;  for  though  Andrew  and  St.  John 
were  the  first  that  came  and  conversed  with  the  Saviour  of  the 
world,  yet  they  immediately  returned  to  their  occupation,  and 
were  not  called  till  a  whole  year  after. 

It  cannot  be  doubted,  that  notwithstanding  St.  Philip  was  a 
native  of  Galilee,  yet  he  was  excellently  skilled  in  the  law  and 
the  prophets.  Metaphrastes  assures  us,  that  he  had,  from  his 
childhood,  been  excellently  educated ;  that  he  frequently  read 
over  the  books  of  Moses,  and  attentively  considered  the  prophe- 
cies relating  to  the  Messiah. 

Nor  was  our  apostle  idle  after  the  honor  he  had  received  of 
being  called  to  attend  the  Saviour  of  the  world ;  he  immediately 
imparted  the  glad  tidings  of  the  Messiah's  appearance  to  his 
brother  Nathaniel,  and  conducted  him  to  Jesus. 

After  being  called  to  the  apostieship  we  have  very  little  rec- 
ord of  him  by  the  Evangelists.  It  was,  however,  to  him  that 
our  Saviour  proposed  the  question,  where  they  should  find 
bread  sufficient  to  satisfy  the  hunger  of  so  great  a  multitude 
Philip  answered,  that  it  was  not  easy  to  procure  so  great  a 
quantity  ;  not  considering  that  it  was  equally  easy  for  Almighty 
power  to  feed  double  the  number,  when  it  should  be  his  divine 
will.  It  was  also  to  the  same  apostle  that  the  Gentile  prose- 
lytes, who  came  up  to  worship  at  Jerusalem,  applied,  when  the} 
were  desirous  to  see  the  Saviour  of  the  world.  And  it  was 
with  him  our  Lord  had  the  discourse  a  little  before  the  paschal 
supper. 


632  LIVES    OF    THE    APOSTLES. 

The  compassionate  Jesus  had  been  fortifying  their  minds 
with  proper  considerations  against  his  departure  from  them,  and 
had  told  them  that  he  was  going  to  prepare  for  them  a  place 
in  the  mansions  of  the  heavenly  Canaan  ;  that  he  was  "  the  way 
the  l.ruth  and  the  life  ;"  and  that  no  man  could  come  to  the  Fa- 
ther  but  by  him. 

Philip,  not  thoroughly  understanding  the  force  of  his  Mas- 
ter's reasonings,  begged  of  him,  that  he  would  "  shew  them  the 
Father." 

Our  blessed  Lord  gently  reproved  his  ignorance,  that  after 
attending  so  long  to  his  instructions,  he  should  not  know  that 
he  was  the  image  of  his  Father,  the  express  character  of  his 
infinite  wisdom,  power,  and  goodness,  appearing  in  him  ;  that 
he  said  and  did  nothing  but  by  his  Father's  appointment ;  which, 
if  they  did  not  believe,  his  miracles  were  a  sufficient  evidence  : 
that  such  demands  were,  therefore,  unnecessary  and  impertinent; 
and  that  it  was  an  indication  of  great  weakness  in  him,  after 
three  years'  education  under  his  discipline  and  instruction,  to  ap- 
pear so  ignorant  with  regard  to  these  particulars. 


CHAPTER  11, 

The  transactions  of  St.  Philip  to  the  time  of  his  Martyrdom. 

THE  ancients  tell  us,  that  in  the  distribution  made  by  the 
apostles  of  the  several  regions  of  the  world,  the  Upper  Asia  fell 
to  his  share,  where  he  labored  with  an  indefatigable  diligence 
and  industry.  By  the  constancy  and  power  of  his  preaching, 
and  the  efficacy  of  his  miracles,  he  gained  numerous  converts, 
whom  he  baptized  into  the  Christian  faith,  curing  at  once  their 
bodies  of  infirmities  and  distempers,  and  their  souls  of  errors 
and  idolatry.  He  continued  with  them  a  considerable  time  in 
settling  churches,  and  appointing  them  guides  and  ministers  01 
religion. 

After  several  years  successfully  exercising  his  apostolical  oi- 
fice  in  all  those  parts,  he  came  at  last  to  Hierapolis,  in  Phrygia, 
a  city  remarkably  rich  and  populous,  but  at  the  same  time  over- 
run with  the  most  enormous  idolatry. 

St.  Philip,  being  grieved  to  see  the  people  so  wretchedly  en- 
slaved by  error  and  superstition,  continually  offered  his  addresses 
to  heaven,  till,  by  his  prayers,  and  often  calling  on  the  name  of 
Christ,  he  procured  the  death,  or  at  least  the  vanishing  of  an 
enormous  serpent,  to  which  they  paid  adoration. 


LIVES    OF    THE    APOSTLES.  533 

Having  thus  demolished  their  deity,  he  demonstrated  to  them 
how  ridiculous  and  unjust  it  was  for  them  to  pay  divine  honois 
to  such  odious  creatures :  showed  them  that  God  alone  was  to 
be  worshipped  as  the  great  parent  of  all  the  world,  who  in  the 
beginning  made  man  after  his  glorious  image,  and  when  fallen 
from  that  innocent  and  happy  state,  sent  his  own  Son  into  the 
world  to  redeem  him :  that  in  order  to  perform  this  glorious 
work,  he  died  on  the  cross,  and  rose  again  from  the  dead,  and 
at  the  end  of  the  world  will  come  again  to  raise  all  the  sons  of 
men  from  the  chambers  of  the  dust,  and  sentence  them  to  ever- 
lasting rewards  or  punishments.  This  discourse  roused  them 
from  their  lethargy ;  they  were  ashamed  of  their  late  idolatry, 
and  great  numbers  embraced  the  doctrines  of  the  Gospel. 

This  provoked  the  great  enemy  of  mankind,  and  he  had 
recourse  to  his  old  methods,  cruelty  and  persecution.  The 
magistrates  of  the  city  seized  the  apostle,  and  naving  thrown  him 
into  prison,  caused  him  to  be  scourged.  When  this  preparatory 
cruelty  was  over,  he  was  led  to  execution,  and,  being  bound, 
was  hanged  against  a  pillar  ;  or,  according  to  others,  crucified. 
The  apostle  being  dead,  his  body  was  taken  down  by  St.  Bar- 
tholomew, his  fellow-laborer  in  the  Gospel,  and  Mariamne,  St. 
Philip's  sister,  the  constant  companion  of  his  travels,  and  decently 
buried ;  after  which,  they  confirmed  the  people  in  the  faith  of 
Christ  and  departed  from  them. 


ST.  BARTHOLOMEW. 


CHAPTER  I. 

The  transactions  of  St.  Bartholomew,  from  his  Birth  to  the 
Ascension  of  his  great  Master. 

THIS  apostle  is  mentioned  amongst  the  twelve  immediate  dis- 
ciplesf  of  our  Lord  under  the  appellation  of  Bartholomew, 
though  it  is  evident,  from  divers  passages  of  Scripture,  that  he 
was  also  called  Nathaniel :  we  shall  therefore,  in  our  account  of 
his  life,  consider  the  names  of  Nathaniel  and  Bartholomew  as 
belonging  to  one  and  the  same  person. 

With  regard  to  his  descent  and  family,  some  are  of  opinion 
that  he  was  a  Syrian,  and  that  he  was  descended  from  the  Pto- 
lemies of  Egypt.  But  it  is  plain  from  the  Evangelical  history 


f>34  LIVES    OF    THE    APOSTLES. 

that  he  was  a  Galilean ;  St.  John  having  expressly  told  us  that 
Nathaniel  was  of  Cana,  in  Galilee. 

The  Scripture  is  silent  with  regard  to  his  trade  and  manner 
of  life,  though,  from  some  circumstances,  there  is  room  to  ima- 
gine that  he  was  a  fisherman.  He  was  at  the  first  coming  to 
Christ,  conducted  by  Philip,  who  told  him  they  had  now  found 
the  long-expected  Messiah,  so  often  foretold  by  Moses,  and  the 
prophets,  "  Jesus  of  Nazareth,  the  son  of  Joseph."  And  when 
he  objected  that  the  Messiah  could  not  be  born  at  Nazareth, 
Philip  desired  him  to  come  and  satisfy  himself  that  he  was  the 
Messiah. 

At  his  approach,  our  blessed  Saviour  saluted  him  with  this 
honorable  appellation,  that  he  was  an  "  Israelite  indeed,  in 
whom  there  was  no  guile ;"  not  in  an  absolute,  but  restricted 
sense ;  for  perfection  cannot  be  attached  to  human  nature,  but 
in  the  character  of  the  blessed  Jesus,  of  whom  it  is  said,  with 
peculiar  propriety,  that  he  was  "  holy,  harmless,  undefiled,  and 
separate  from  sinners ;"  also  that  he  "  knew  no  sin,  neither  was 
guile,"  that  is  fraud,  or  deception,  found  in  his  tongue.  Our 
Saviour  knew  that  Bartholomew's  doubt  of  his  Messiahship  arose 
from  Philip's  announcing  him  in  the  character  of  Jesus  of  Naza- 
reth, a  place  stigmatized  for  the  vices  of  its  inhabitants ;  which 
on  a  similar  occasion  caused  an  interrogatory,  which  accords 
with  Bartholomew's  opinion  ;  Can  any  good  come  out  of  Naza- 
reth ?  Our  Saviour  therefore  commended  his  frankness,  by  de- 
nominating him  an  Israelite  indeed,  in  whom  there  is  no  guile. 
In  another  sense,  he  appeared  to  "  be  a  true  Israelite,"  or  one 
that  "  waited  for  redemption  in  Israel,"  which,  from  the  times 
mentioned  in  the  Scripture  prediction,  he  knew  to  be  near  at 
hand. 

He  was  greatly  surprised  at  our  Lord's  salutations,  wondering 
how  he  could  know  him  at  first  sight,  as  imagining  he  had  never 
before  seen  his  face.  But  he  was  answered,  that  he  had  seen 
him  while  he  was  yet  under  the  fig-tree,  even  before  Philip  called 
him.  Convinced  by  this  instance  of  our  Lord's  divinity,  he 
presently  made  his  confession,  that  he  was  now  sure  tliat  Jesus 
was  the  promised  Messiah,  that  Son  of  God  whom  he  had  ap- 
pointed to  govern  the  church.  Our  blessed  Saviour  told  him, 
that  if  from  this  instance  he  could  believe  him  to  be  the  Messiah, 
he  should  have  far  greater  arguments  to  confirm  his  faith ;  for 
that  he  should  hereafter  behold  the  heavens  opened  to  receive 
him,  and  the  angels  visibly  appearing  joyful  at  his  entrance  into 
the  heavenly  Canaan. 


LIVES    OF   THE    APOSTLES.  535 


CHAPTER  II. 

The  transactions  of  St.  Bartholomew,  from  the  Ascension  oj 
Christ  to  his  Martyrdom. 

OUR  apostle  having  his  peculiar  spot  allotted  him,  for  the  pro- 
mulgation of  the  Gospel  of  his  blessed  Master,  who  had  now 
ascended  into  heaven,  and  dispensed  his  Holy  Spirit  to  fit  and 
qualify  his  disciples  for  the  important  work,  visited  different 
parts  of  the  world  to  preach  the  Gospel,  and  penetrated  as  far  as 
the  Hither  India. 

After  spending  considerable  time  in  India,  and  the  eastern 
extremities  of  Asia,  he  returned  to  the  northern  and  western 
parts,  and  we  find  him  at  Hierapolis,  in  Phrygia,  laboring  in 
concert  with  St.  Philip  to  plant  Christianity  in  those  parts; 
and  to  convince  the  blind  idolaters  of  the  evil  of  their  ways,  and 
direct  them  in  the  paths  that  lead  to  eternal  salvation.  This 
enraged  the  bigoted  magistrates,  and  he  was,  together  with  St. 
Philip,  designed  for  martyrdom,  and  in  order  to  this,  fastened  to  a 
cross :  but  their  consciences  pricked  them  for  a  time,  they 
took  St.  Bartholomew  down  from  the  cross  and  set  him  at  liberty. 

From  hence  he  retired  to  Lycaonia,  and  St.  Chrysostom  as- 
sures us  that  he  instructed  and  trained  up  the  inhabitants  in  the 
Christian  discipline.  His  last  remove  was  to  Albanople,  in 
Great  Armenia,  a  place  miserably  overrun  with  idolatry,  from 
which  he  labored  to  reclaim  the  people.  But  his  endeavors  to 
"  turn  them  from  darkness  unto  light,  and  from  the  power  of 
Satan  unto  God,"  were  so  far  from  having  the  desired  effect,  that 
it  provoked  the  magistrates,  who  prevailed  on  the  governor  to 
put  him  to  death,  which  he  cheerfully  underwent,  sealing  the  truth 
of  the  doctrine  he  had  preached  with  his  blood. 


ST.    MATTHEW. 

CHAPTER  I. 

The  transactions  of  St.  Matthew,  from  his  birth  to  the  Ascension 
of  Christ. 

ST.   MATTHEW,   called  also  Levi,  though  a  Roman  officer, 
was  a  true  Hebrew,  and  probably  a  Galilean.     His  trade  was 


536  LIVES    OF    THE    APOSTLES. 

that  of  a  publican  or  tax-gatherer  to  the  Romans,  an  office  de- 
tested by  the  generality  of  the  Jews,  on  two  accounts ;  first, 
because  having  farmed  the  custom  of  the  Romans,  they  used 
every  method  of  oppression  to  pay  their  rents  to  the  Romans  ; 
secondly,  because  they  demanded  tribute  of  the  Jews,  who  con- 
sidered themselves  as  a  free  people,  having  received  that  privi 
lege  from  God  himself.  And  hence  they  had  a  common  proverb 
among  them,  "  Take  not  a  wife  out  of  that  family  in  which  there 
is  a  publican,  for  they  are  all  publicans."  That  is,  they  are  all 
thieves,  robbers,  and  notorious  sinners.  And  to  this  proverbial 
custom  our  blessed  Saviour  alludes,  when  speaking  of  an  hardened 
sinner,  on  whom  neither  private  reproofs,  nor  the  public  censures 
and  admonitions  of  the  church,  can  prevail.  "  Let  him  be  to  thee 
as  an  heathen  man  and  a  publican." 

Our  blessed  Saviour  having  cured  a  person  long  afflicted  with 
the  palsy,  retired  out  of  Capernaum,  to  walk  by  the  sea-side, 
where  he  taught  the  people  that  flocked  after  him. 

Here  he  saw  Matthew  sitting  in  his  office,  and  called  him  to 
follow  him.  The  man  was  rich,  had  a  large  and  profitable  em- 
ployment, was  a  wise  and  prudent  person,  and  doubtless  under- 
stood what  would  be  his  loss  to  comply  with  the  call  of  Jesus. 
He  was  not  ignorant  that  he  must  exchange  wealth  for  poverty, 
a  custom-house  for  a  prison,  and  rich  and  powerful  masters  for 
a  naked  and  despised  Saviour.  But  he  overlooked  all  those  con- 
siderations, left  all  his  interest  and  relations,  to  become  our  Lord's 
disciple,  and  to  embrace  a  more  spiritual  way  of  life. 

The  pharisees,  who  sought  all  opportunities  of  raising  objec- 
tions against  the  doctrines  of  the  blessed  Jesus,  took  this  oppor- 
tunity of  suggesting  to  his  disciples,  that  it  was  highly  unbecoming 
so  pure  and  holy  a  person  as  their  Master  appeared  to  be,  to  con- 
verse so  familiarly  with  the  worst  of  men  ;  with  publicans  and 
sinners,  persons  infamous  to  a  proverb.  But  he  presently  re- 
plied to  them,  that  these  were  the  sick,  and  therefore  needed  the 
physician ;  that  his  company  was  of  most  consequence  where 
the  souls  of  men  most  required  it ;  that  God  himself  preierred 
works  of  mercy  and  charity,  especially  in  doing  good  to  the 
souls  of  men,  infinitely  above  all  ritual  observances ;  and  that 
the  principal  design  of  his  coming  into  the  world  was  not  to 
call  the  righteous,  or  those  who,  like  themselves,  vainly  pre- 
tended to  be  so,  but  sinners,  humble,  self-convinced  sinners  to 
repentance. 

After  St.  Matthew's  election  to  the  apostleship,  he  continued 
with  the  rest  till  the  ascension  of  his  great  and  beloved  Master  ; 
out  the  evangelical  writers  have  recorded  nothing  particular  con- 
cerning him  during  that  period. 


LIVES    OF    THE    APOSTLES.  537 


CHAPTER  II. 

The,  transactions  of  St.  Matthew  from  the  Ascension  of  Christ 
to  his  Martyrdom. 

AFTER  our  blessed  Saviour's  ascension  into  heaven,  St.  Mat- 
thew, for  the  first  eight  years  at  least,  preached  in  different 
parts  of  Judea  ;  but  afterwards  he  left  the  country  of  Pales- 
tine, to  convert  the  Gentile  world.  Before  his  departure  he 
was  entreated  by  the  Jewish  converts  to  write  the  history  of  the 
life  and  actions  of  the  blessed  Jesus,  and  leave  it  among 
them  as  a  standing  monument  of  what  he  had  so  often  delivered 
to  them  in'  his  sermons.  This  he  readily  complied  with,  as  we 
shall  more  particularly  mention  in  giving  an  account  of  his 
Gospel. 

After  his  leaving  Judea,  he  travelled  into  several  parts,  espe- 
cially Ethiopia,  but  the  particular  places  he  visited  are  not  known 
with  any  certainty. 

However,  after  laboring  indefatigably  in  the  vineyard  of  his 
Master,  he  suffered  martyrdom  at  a  city  of  Ethiopia,  called 
Naddabar ;  but  by  what  kind  of  death  is  not  absolutely  known, 
though  the  general  opinion  is,  that  he  was  slain  with  an  hal- 
bert. 

St.  Matthew  was  a  remarkable  instance  of  the  power  of  reli- 
gion, in  bringing  men  to  a  better  temper  of  mind.  If  we  re- 
flect upon  his  circumstances  while  he  continued  a  stranger  to  the 
great  Redeemer  of  mankind,  we  shall  find  that  the  love  of  the 
world  had  possessed  his  heart.  But  notwithstanding  this,  no 
sooner  did  Christ  call  him,  than  he  abandoned  without  the  least 
scruple  or  hesitation,  all  his  riches ;  nay,  he  not  only  renoun- 
ced his  lucrative  trade,  but  ran  the  greatest  hazard  of  displeas- 
ing the  masters  who  employed  him,  for  quitting  their  service 
without  giving  them  the  least  notice,  and  leaving  his  accounts  in 
confusion.  Had  our  blessed  Saviour  appeared  as  a  secular  prince, 
clothed  with  temporal  power  and  authority,  it  would  have  been 
no  wonder  for  him  to  have  gone  over  to  his  service :  but  when 
he  appeared  under  all  the  circumstances  of  meanness  and  dis- 
grace, when  he  seems  to  promise  his  followers  nothing  but  mis- 
ery and  sufferings  in  this  life,  and  to  propose  no  other  rewards 
than  the  invisible  encouragements  of  another  world,  his  change 
appears  truly  wonderful  and  surprising ;  but  divine  grace  can 
subdue  all  opposition. 

His  contempt  of  the  world  appeared  in  his  exemplary  temper- 
ance and  abstemiousness  from  ali  delights  and  pleasures ;  nay 
even  from  the  ordinary  conveniences  and  accommodation!  of  it 


538  LIVES    OF   THE    APOSTLES. 

He  was  mean  and  modest  in  his  own  opinion,  always  preferring 
others  to  himself;  for  whereas  the  other  Evangelists,  in  describ- 
ing the  apostles  by  pairs,  constantly  place  him  before  St.  Thom- 
as, he  modestly  places  him  before  himself.  The  rest  of  the  Evan- 
gelists are  careful  to  mention  the  honor  of  his  apostleship,  but 
speak  of  his  former  sordid,,  dishonest,  and  disgraceful  course  of 
life,  only  under  the  name  of  Levi ;  while  he  himself  sets  it  down 
with  all  the  circumstances,  under  his  own  proper  and  common 
name.  A  conduct  which  at  once  commends  the  prudence  and 
candor  of  the  apostles  and  suggests  to  us  this  useful  reflection, 
that  the  greatest  sinners  are  not  excluded  from  divine  grace  ;  nor 
can  any,  if  penitent,  have  just  reason  to  despair,  when  publicans 
and  sinners  find  mercy  at  the  throne  of  grace. 

The  last  thing  we  shall  notice  in  the  life  of  this  apostle,  is 
his  Gospel,  written  at  the  entreaty  of  the  Jewish  converts,  while 
he  abode  in  Palestine  ;  but  at  what  time  is  uncertain ;  some  will 
have  it  to  have  been  written  eight,  some  fifteen,  and  some  thirty 
years,  after  our  Lord's  ascension.  It  was  originally  written  in 
Hebrew,  but  soon  after  translated  into  Greek  by  one  of  the  dis- 
ciples. 

After  the  Greek  translation  was  admitted,  the  Hebrew  copy 
was  chiefly^  owned  and  used  by  the  Nazarei,  a  middle  sect  be- 
tween Jews  and  Christians  ;  with  the  former,  they  adhered  to  the 
rites  and  ceremonies  of  the  Mosaic  law,  and  with  the  latter  they 
believed  in  Christ,  and  embraced  his  religion ;  and  hence  this 
Gospel  has  been  styled  "  The  Gospel  according  to  the  Hebrews." 
and  "  The  Gospel  of  the  Nazarenes." 


ST.    THOMAS. 


CHAPTER  1. 

The  transactions  of  St.  Tliomas,  from  his  Birth  to  the  Ascen- 
sion of  our  blessed  Saviour. 

EVANGELICAL  history  is  entirely  silent  with  regard  either  to 
the  country  or  kindred*  of  Thomas.  It  is  however,  certain  that 
he  was  a  Jew,  and  in  all  probability  a  Galilean. 

He  was,  together  like  the  rest,  called  to  the  apostleship ;  and 
not  long  after,  gave  an  eminent  instance  of  his  being  ready  to 


LIVES    OF    THE    APOSTLES.  541 

undergo  the  most  melancholy  fate  that  might  attend  him.  For 
when  the  rest  of  the  apostles  dissuaded  their  Master  from  going 
into  Judea,  at  the  time  of  Lazarus'  death,  because  the  Jews  late- 
ly endeavored  to  stone  him,  Thomas  desired  them  not  to  hinder 
his  journey  thither,  though  it  might  cost  them  all  their  lives. 
"  Let  us  go,"  said  he,  "  that  we  may  die  with  him  ;"  concluding 
that,  instead  of  Lazarus  being  raised  from  the  dead,  they  should 
all,  like  him,  be  placed  in  the  chambers  of  the  dust. 

When  the  holy  Jesus,  a  little  before  his  sufferings,  had  been 
speaking  to  them  of  the  joys  of  heaven,  and  had  told  them  that 
he  was  going  to  prepare  mansions  for  them,  that  they  might 
follow  him,  and  that  they  knew  both  the  place  whither  he  was 
going,  and  the  way  thither  ;  our  apostle  replied,  that  they  knew 
not  whither  he  was  going,  much  less  the  way  that  would  lead 
them  thither.  To  which  our  Lord  returned  this  short,  but  satis- 
factory answer,  "  I  am  the  way ;"  I  am  the  person  whom  the  Fa- 
ther has  sent  into  the  world  to  show  mankind  the  paths  that  lead 
to  eternal  life,  and  therefore  you  cannot  miss  the  way,  if  you 
follow  my  example. 

After  the  disciples  had  seen  their  great  Master  expire  on  the 
cross,  their  minds  were  distracted  by  hopes  and  fears  concerning 
his  resurrection,  about  which  they  were  not  then  fully  satisfied ; 
which  engaged  him  the  sooner  to  hasten  his  appearance,  that 
by  the  sensible  manifestations  of  himself,  Ite  might  put  the  mat- 
ter beyond  all  possibility  of  dispute.  Accordingly,  the  very  day 
in  which  he  arose  from  the  dead,  he  came  into  the  house  where 
they  were  assembled,  while  the  doors  about  them  were  close 
shut,  and  gave  them  sufficient  assurance  that  he  was  risen  from 
the  dead. 

At  this  meeting  Thomas  was  absent,  having  probably  never 
joined  their  company  since  their  dispersion  in  the  garden,  where 
every  one's  fears  prompted  him  to  consult  his  own  safety.  At 
his  return  they  told  him  that  the  Lord  had  appeared  to  them  ; 
but  he  obstinately  refused  to  give  credit  to  what  they  said,  or 
believe  that  it  was  really  he,  presuming  it  rather  a  spectre  or 
apparition,  unless  he  might  see  the  very  print  of  the  nails,  and 
feel  the  wounds,  in  his  hands  and  side. 

But  our  compassionate  Saviour  would  not  take  the  least  no- 
tice of  his  perverse  obstinacy,  but  on  that  day  seven-night  came 
again  to  them,  as  they  were  solemnly  met  at  their  devotions, 
and  calling  to  Thomas,  bade  him  look  upon  his  hands,  put  his 
fingers  into  the  prints  of  trie  nails,  and  thrust  his  hand  into  his 
side,  to  satisfy  his  faith  by  a  demonstration  from  the  senses. 
Thomas  was  soon  convinced  of  his  error  and  obstinacy,  confes- 
sing that  he  now  acknowledged  him  to  be  his  Lord  and  Muster; 
saying,  "  My  Lord  and  my  God."  Our  Lord  answered,  that  it 
was  happy  for  him  that  he  believed  the  testimoiry  of  his  own 


542  LIVES    OF    THE    APOSTLES. 

senses ;  out  that  it  would  have  been  more  commendable  in  him 
to  have  believed  without  seeing,  because  it  was  foretold  that  the 
Son  of  God  should  burst  the  chains  of  death,  and  rise  again  from 
the  dead. 


CHAPTER  II. 

TJie  transactions  of  St.  Tliomas,  from  tJte  Ascension  of  tlie  Son 
of  God  to  his  Death. 

OUR  great  Redeemer  having,  according  to  promise  before 
his  ascension,  poured  an  extraordinary  effusion  of  the  Holy 
Ghost  upon  his  disciples,  to  qualify  them  for  the  great  work  oi 
preaching  the  Gospel,  St.  Thoman,  as  well  as  the  rest,  preached 
the  Gospel  in  several  parts  of  Judea  ;  and  after  the  dispersion 
of  the  Christian  church  in  Jerusalem,  repaired  into  Parthia,  the 
province  assigned  him  for  his  ministry.  After  which,  as  Sem- 
pronius  and  others  inform  us,  he  preached  the  Gospel  to  the 
Medcs,  Persians,  Carmanians,  Hyrcani,  Bractarians,  and  the 
neighboring  nations.  During  his  preaching  in  Persia,  he  is  said 
to  have  met  with  the  Magi,  or  wise  men,  who  had  taken  that 
long  journey  at  our  Saviour's  birth  to  worship  him,  whom  he 
baptized,  and  took  with  him  as  his  companions  and  assistants  in 
propagating  the  Gospel. 

Leaving  Persia,  he  travelled  into  Ethiopia,  preaching  the  glad 
tidings  of  the  Gospel,  healing  their  sick,  and  working  other  mir- 
acles, to  prove  he  had  his  commission  from  on  high.  And  after 
travelling  through  these  countries,  he  entered  India. 

When  the  Portuguese  first  visited  these  countries  after  their 
discovery  of  a  passage  by  the  Cape  of  Good  Hope,  they  received 
the  following  particulars,  partly  from  constant  and  uncontrovert- 
ed  traditions  preserved  by  the  Christians  in  those  parts  ;  namely, 
that  St.  Thomas  cume* first  to  Socotora,  an  island  in  the  Arabian 
Sea,  and  then  to  Cranganor,  where  having  converted  many  from 
the  error  of  their  ways,  he  travelled  farther  into  the  East ;  and 
having  successfully  preached  the  Gospel,  returned  back  to  the 
kingdom  of  Coromandel,  where,  at  Maliapour,  the  metropolis  of 
that  kingdom,  not  far  from  the  mouth  of  the  Ganges,  he  began 
to  erect  a  place  for  divine  worship,  till  prohibited  by  the  idol- 
atrous priests,  and  Sagamo,  prince  of  that  country.  But 
after  performing  several  miracles,  the  work  was  suffered  to 
proceed,  and  Sagamo  himself  embraced  the  Christian  faith, 


LIVES    OF    THE    APOSTLES.  543 

whose  example  was  soon  followed  by  great  numbers  of  his 
friends  and  subjects. 

This  remarkable  success  alarmed  the  Brachmans,  who  plainly 
|>erceived  that  their  religion  would  soon  be  extirpated,  unless 
some  method  could  be  found  of  putting  a  stop  to  the  progress  of 
Christianity  ;  and  therefore  resolved  to  put  the  apostle  to  death. 
•\t  a  small  distance  from  the  city  was  a  tomb,  where  St.  Thomas 
often  retired  for  private  devotions  Hither  the  Brachmans,  and 
their  armed  followers  pursued  him,  and  while  he  was  at  prayer, 
they  first  shot  at  him  with  a  shower  of  darts,  after  which  one  of 
the  priests  ran  him  through  with  a  lance. 

His  body  was  taken  up  by  his  disciples,  and  buried  in  the 
;-,!  lurch  he  had  lately  erected,  and  which  was  afterwards  improved 
into  a  fabric  of  great  magnificence. 

St.  Chrysostom  says,  that  St.  Thomas,  who  at  first  was  the 
weakest  and  most  incredulous  of  all  the  apostles,  became, 
through  Christ's  condescension  to  satisfy  his  scruples,  and  the 
power  of  the  divine  grace,  the  most  active  and  invincible  of  them 
all;  travelling  over  most  parts  of  the  world,  and  living  without 
fear  in  the  midst  of  barbarous  nations,  through  the  efficacy  of 
that  Almighty  power  which  can  make  the  weakest  vessels  to  per- 
form acts  of  the  greatest  difficulty  and  moment. 


ST.  JAMES  THE  LESS. 


IT  has  been  doubted  by  some,  whether  this  was  the  same  with 
that  St.  James  who  was  afterwards  bishop  of  Jerusalem,  two  of 
this  name  being  mentioned  in  the  sacred  writings;  namely,  St. 
James  the  Great,  and  St.  James  the  Less,  both  apostles.  The 
ancients  mentioned  a  third,  surnamed  the  Just,  which  they  will 
have  to  be  distinct  from  the  former,  and  bishop  of  Jerusalem. 
But  this  opinion  is  built  upon  a  sandy  foundation,  for  nothing  is 
plainer  than  that  St.  James  the  apostle  (whom  St.  Paul  calls 
"  our  Lord's  brother,"  and  reckons,  with  reter  and  John,  one 
of  the  pillars  of  the  church)  was  the  same  who  presided  among 
the  apostles,  doubtless  by  virtue  of  his  Episcopal  office,  and  de- 
termined the  causes  in  the  synod  of  Jerusalem.  It  is  reasonable 
to  think  that  he  was  the  son  of  Joseph,  afterwards  the  husband 
of  Mary,  by  his  first  wife,  whom  St.  Jerome  styles  Eseha,  and 
udds,  that  she  was  the  daughter  of  Aggi,  brother  to  Zacharias, 


544  LIVES    OF    THE    APOSTLES. 

the  father  of  John  the  Baptist.  Hence  he  was  reputed  our 
Lord's  brother.  We  find  indeed  several  mentioned  as  the  breth- 
ren of  our  Saviour  in  the  evangelical  history  ;  but  in  what  sense, 
was  greatly  controverted  by  the  ancients.  St.  Jerome,  St. 
Chrysostom,  and  some  others,  will  have  them  to  be  called,  from 
their  being  the  sons  of  Mary,  cousin-germ  an,  or,  according  to 
the  Hebrew  idiom,  sister  to  the  virgin  Mary.  But  Eusebius, 
Epiphanius,  and  many  others,  tell  us,  they  were  the  children  of 
Joseph  by  a  former  wife.  And  this  seems  to  be  more  natural, 
and  best  agrees  with  what  the  evangelists  say  of  them,  when 
they  enumerate  the  question  of  the  Jews:  evidently  implying 
their  astonishment,  that  a  person  descended  from,  and  related  to, 
not  the  opulent  and  the  mighty,  but  those  of  a  humble  sphere,  as 
his  parents  and  brethren  were  known  to  be,  should  possess  such 
extraordinary  endowments.  The  Jews  looked  for  a  Messiah  in- 
vested with  all  the  pomp  and  splendor  of  an  earthly  potentate  ; 
well  then  might  they  ask,  when  they  beheld  the  display  of  his 
power,  "  Whence  then  hath  this  man  these  things  ?" 

After  the  resurrection,  he  was  honored  with  the  particular  ap- 
pearance of  our  Lord  to  him,  which,  though  passed  over  in 
silence  by  the  evangelists,  is  recorded  by  St.  Paul. 

Some  time  after  this  appearance,  he  was  chosen  bishop  ol 
Jerusalem,  and  preferred  before  all  the  rest  for  his  near  relation 
to  Christ ;  for  the  same  reason  we  find  Simon  chosen  to  be  his 
immediate  successor  in  that  see,  because,  after  St.  James,  he  was 
our  Lord's  next  kinsman  :  a  consideration  that  made  Peter  and 
the  two  sons  of  Zebedee,  though  they  had  been  peculiarly  hon- 
ored by  our  Saviour,  not  to  contend  for  this  high  and  honorable 
station,  but  freely  chose  James  bishop  of  Jerusalem. 

When  St.  Paul  came  to  Jerusalem  after  his  conversion,  he 
applied  to  St.  James,  and  was  honored  by  him  with  "  the  right 
hn.nd  of  fellowship."  And  it  was  to  St.  James  that  Peter  sent 
the  news  of  his  miraculous  deliverance  out  of  prison.  "  Go," 
said  he,  "  shew  these  things  unto  James  and  to  the  brethren :" 
that  is,  to  the  whole  church,  especially  to  St.  James  the  pastor 
of  it. 

He  performed  every  part  of  his  duty  with  all  possible  care 
and  industry,  omitting  no  particular  necessary  to  be  observed  by 
a  diligent  and  faithful  guide  of  souls,  strengthening  the  weak,  in- 
structing the  ignorant,  refuting  the  erroneous,  reproving  the 
obstinate :  and  by  the  constancy  of  his  sermons,  conquering  the 
stubbornness  of  that  perverse  and  refractory  generation  he  had 
to  deal  with,  many  of  the  nobler  and  better  sort  being  persuaded 
to  embrace  the  Christian  faith. 

But  a  person  so  careful,  so  successful  in  his  charge,  could  not 
"ail  of  exciting  the  spite  and  malice  of  his  enemies ;  a  sort  of 
men  to  whom  the  apostle  has  given  loo  true  a  character,  that 


LIVES    OF    THE    APOSTLES.  54 O 

"  they  please  not  God,  and  are  contrary  to  all  men."  They  were 
vexed  to  see  St.  Paul  had  escaped  their  hands,  by  appealing  unto 
CJiesar  ;  and  therefore  turned  their  fury  against  St  James  :  bui 
being  unable  to  effect  their  design  under  the  government  of  Fes- 
tns,  they  determined  to  attempt  it  under  the  procuratorship  of 
Albinus  his  successor,  Ananus  the  Younger,  of  the  sect  of  the 
Sadducees,  being  high  priest. 

In  order  to  this  a  council  was  summoned,  and  the  apostle,  with 
olhers,  arraigned  and  condemned  as  violators  of  the  law.  But 
that  the  action  might  appear  more  plausible  and  popular,  the 
scribes  and  pharisees,  masters  in  the  art  of  dissimulation,  endea- 
vored to  ensnare  him  ;  and,  at  their  first  coming,  told  him,  that 
they  had  all  placed  the  greatest  confidence  in  him  ;  that  the  whole 
nation  as  well  as  they,  gave  him  the  title  of  a  just  man,  and  one 
that  was  no  respecter  of  persons  ;  that  they  therefore  desired  that 
he  would  correct  the  error  and  false  opinion  the  people  had  con- 
ceived of  Jesus,  whom  they  considered  as  the  Messiah,  and  take 
this  opportunity  of  the  universal  confluence  to  the  paschal  solemn- 
ity to  set  them  right  in  their  opinions  in  this  particular,  and  would 
go  with  them  to  the  top  of  the  temple,  where  he  might  be  seen  and 
heard  by  all. 

The  apostle  readily  consented,  and  being  advantageously  placed 
on  a  pinnacle  of  the  temple,  they  addressed  him  in  the  following 
manner ;  "  Tell  us,  for  we  have  all  the  reason  in  the  world  to  be- 
lieve, that  the  people  are  thus  generally  led  away,  with  the  doc- 
trine of  Jesus  who  was  crucified ;  tell  us,  what  is  the  instruction 
of  the  crucified  Jesus  ?"  To  which  the  apostle  answered,  with 
an  audible  voice,  "Why  do  you  inquire  of  Jesus  the  Son  of  Man? 
He  sits  in  heaven,  at  the  right  hand  of  the  Majesty  on  high,  and 
will  come  again  in  the  clouds  of  heaven."  The  people  below 
hearing  this,  glorified  the  blessed  Jesus,  and  openly  proclaimed, 
"  Hosanna  to  the  Son  of  David." 

The  scribes  and  pharisees  now  perceived  that  they  had  acted 
foolishly ;  that  instead  of  altering,  they  had  confirmed  the  peo- 
ple in  their  belief;  and  that  there  was  no  other  way  left  but  to 
despatch  him  immediately,  in  order  to  warn  others  by  his  suffer- 
ings, not  to  believe  in  Jesus  of  Nazareth.  Accordingly  they 
suddenly  cried  out,  That  James  himself  was  seduced,  and  be- 
come an  impostor ;  and  they  immediately  threw  him  from  the 
pinnacle  on  which  he  stood,  into  the  court  below ;  but  not  being 
killed  on  the  spot,  he  recovered  himself  so  far  as  to  rise  on  his 
knees,  and  pray  fervently  to  heaven  for  his  murderers.  But 
malice  is  too  diabolical  to  be  pacified  with  kindness,  or  satis- 
fied with  cruelty.  Accordingly  his  enemies,  vexed  that  they 
had  not  fully  accomplished  their  work,  poured  a  shower  of  stones 
upon  him,  while  lie  was  imploring  their  forgiveness  at  the 
35 


546  LIVES    OF    THE    APOSTLES. 

throne  ot  grace ;  and  one  of  them  dissatisfied  with  this  cruel 
treatment,  put  an  end  to  his  misery  with  a  fuller's  club. 

Thus  did  this  great  and  good  man  finish  his  course,  ir.  the 
ninety-sixth  year  of  his  age,  and  about  twenty-four  years  after 
our  blessed  Saviour's  ascension  into  heaven.  His  death  was 
lamented  by  all  good  men,  even  by  the  sober  and  just  persons 
among  the  Jews  themselves,  as  Josephus  himself  confesses 

He  was  a  man  of  exemplary  piety  and  devotion,  educated 
under  the  strictest  rules  and  institutions  of  religion.  Prayer  was 
his  constant  business  and  delight ;  he  seems  as  it  were  to  have 
lived  upon  it,  and  continually  to  have  had  his  conversation  in 
heaven ;  and  he  who  has  told  us,  "  That  the  prayer  of  a  right- 
eous man  availeth  much,"  found  it  so  by  his  own  experience, 
heaven  lending  a  more  immediate  ear  to  his  petitions  ;  so  that  in 
a  time  of  remarkable  drought,  on  his  praying  for  rain,  the  clouds 
melted  into  fruitful  showers. 

Nor  was  his  charity  towards  men  less  than  his  piety  towards 
God  ;  he  did  good  to  all,  watched  over  the  souls  of  men,  and 
studied  to  advance  their  eternal  welfare.  He  was  of  a  remark- 
ably meek  and  humble  temper,  honoring  what  was  excellent  in 
others,  and  concealing  what  was  valuable  in  himself.  Neither 
the  eminence  of  his  relation  to  the  blessed  Jesus,  nor  the  dignity 
of  the  place  he  so  worthily  filled,  could  induce  him  to  entertain 
lofty  thoughts  of  himself  above  the  rest  of  his  brethren  :  on  the 
contrary,  he  strove  to  conceal  whatever  might  place  him  in  a 
higher  rank  than  the  other  disciples  of  the  Lord  of  glory.  Though 
he  was  a  relative  to  the  Redeemer  of  mankind,  he  styles  himself 
only  "the  servant  of  our  Lord  Jesus  Christ,"  not  so  much  as 
n  entioning  his  being  an  apostle. 


— «©« 


ST.  SIMON  THE  ZEALOT. 


ST.  SIMON,  in  the  catalogue  of  the  apostles,  is  styled  "  Si- 
mon the  Canaanite,"  whence  some  conjecture  he  was  born  in 
Cana  of  Galilee,  and  others  will  have  him  to  have  been  the 
bridegroom  mentioned  by  St.  John,  at  whose  marriage  our  bles- 
sed Saviour  turned  the  water  into  wine.  But  this  word  has  no 
relation  to  his  country,  or  the  place  of  his  nativity,  being  derived 
from  the  Hebrew  word  "  kana,"  which  signifies  "zeal,"  and 
lenotes  a  warm  and  sprightly  temper.  What  some  of  the  Evan 


LIVES    OF    THE    APOSTLES.  54" 

gelists  therefore  call  "  Canaanite,"  others,  rendering  the  Hebrew 
by  the  Greek  word,  style  "  Zealot : "  not  from  his  great  zeal,  his 
ardent  affection  to  his  Master,  and  his  desire  of  advancing  his 
religion  in  the  world,  but  from  his  warm,  active  temper,  and 
zeajous  forwardness  in  some  particular  sect  of  religion  before  his 
coming  to  our  Saviour. 

In  order  to  understand  this  the  better,  it  will  be  necessary  to 
observe,  that  as  there  were  several  sects  and  parties  among  the 
Jews,  so  there  was  one,  either  a  distinct  sect,  or  at  lea-st  a  branch 
of  the  pharisees,  called  the  sect  of  the  Zealots.  This  sect  of 
the  zealots  took  upon  them  to  execute  punishments  in  extra- 
ordinary cases  ;  and  that  not  only  by  the  connivance,  but  with 
the  permission  both  of  the  rulers  and  people,  till,  in  process 
of  time,  their  zeal  degenerated  into  all  kinds  of  licentiousness 
and  wild  extravagance;  and  they  not  only  became  the  pests 
of  the  commonwealth  at  home,  but  opened  the  door  for  the  Ro- 
mans to  break  in  upon  them,  to  their  final  and  irrevocable  ruin. 
They  were  continually  prompting  the  people  to  throw  off  the 
Roman  yoke,  and  assert  their  natural  liberty,  taking  care,  when 
they  had  thrown  all  things  into  confusion,  to  make  their  own 
advantage  of  the  tumult.  Josephus  gives  a  large  account  of  them, 
and  every  where  bewails  them  as  the  great  plague  of  the  nation. 

Many  attempts  were  made,  especially  by  Annas  the  high- 
priest,  to  reduce  them  to  order,  and  oblige  them  to  observe  the 
rules  of  sobriety :  but  all  were  in  vain.  They  continued  their 
violent  proceedings,  and  joining  with  the  Idumeans,  committed 
every  kind  of  outrage.  They  broke  into  the  sanctuary,  slew  the 
priests  themselves  before  the  altar,  and  filled  the  streets  of  Jeru- 
salem with  tumults,  rapine,  and  blood.  Nay,  when  Jerusalem 
was  closely  besieged  by  the  Roman  army,  they  continued  theii 
detestable  proceedings,  creating  fresh  tumults  and  factions,  and 
were  indeed  the  principal  cause  of  the  ill  success  of  the  Jews 
in  that  fatal  war. 

This  is  a  true  account  of  the  sect  of  the  Zealots  ;  though, 
whatever  St.  Simon  was  before,  we  have  no  reason  to  suspect, 
but  after  his  conversion  he  was  very  zealous  for  the  honor  of  his 
master,  and  considered  all  those  who  were  enemies  to  Christ  as 
enemies  to  himself,  however  near  they  might  be  to  him  in  any 
natural  relation.  And  as  he  was  very  exact  in  all  the  practica1 
duties  of  the  Christian  religion,  so  he  showed  a  very  serious  and 
pious  indignation  towards  those  who  professed  religion  and  a 
faith  in  Christ  with  their  mouths,  but  dishonored  their  sacred 
profession  by  their  irregular  and  vicious  lives,  as  some  of  the 
first  professing  Christians  really  did. 

St.  Simon  continued  in  communion  with  the  rest  of  the  apos- 
tles and  disciples  at  Jerusalem  ;  and  at  the  feast  of  Pentecos* 


•r>4£  LIVES    OF    THE    APOSTLES. 

received  the  same  miraculous  gifts  of  the  Holy  Ghost;  so  that  as 
he  was  qualified  with  the  rest  of  his  brethren  for  the  apostolical 
office,  in  propagating  the  Gospel  of  the  Son  of  God,  we  cannot 
doubt  of  his  exercising  his  gifts  with  the  same  zeal  and  fidelity, 
though  in  what  part  of  the  world  is  uncertain.  Some  say  he 
went  into  Egypt,  Cyrene,  and  Africa,  preaching  the  Gospel  to 
the  inhabitants  of  those  remote  and  barbarous  countries.  And 
others  add  that  after  he  had  passed  throngh  those  burning  wastes, 
he  took  ship,  and  visited  the  frozen  regions  of  the  north,  preach- 
ing the  gospel  to  the  inhabitants  of  the  western  parts,  and  even  to 
Britain  ;  where  having  converted  great  multitudes  and  sustained 
the  greatest  hardships  and  persecutions,  he  was  at  last  crucified, 
and  buried  in  some  part  of  Great  Britain,  but  the  place  where 
is  unknown. 


ST.    JUDE. 


Tins  apostle  is  mentioned  by  three  several  names  in  the 
evangelical  history,  namely,  Jude  or  Judas,  Thaddeus  and  Leb- 
beus. 

He  was  brother  to  St.  James  the  Less,  afterwards  bishop  of 
Jerusalem,  being  the  son  of  Joseph  the  reputed  father  of  Christ, 
by  a  former  wife.  It  is  not  known  when  or  by  what  means  he 
became  a  disciple  of  our  blessed  Saviour,  nothing  being  said  of 
him,  till  we  find  him  in  the  catalogue  of  the  twelve  apostles  ;  nor 
afterwards  till  Christ's  last  supper,  when  discoursing  with  them 
about  his  departure,  and  comforting  them  with  a  promise,  thai 
lie  would  return  to  them  again  (meaning  after  his  resurrection) 
and  that  the  "  world  should  see  him  no  more,  though  they 
should  see  him,"  our  apostle  said  to  his  Master,  "  Lord,  how 
is  it  that  thou  wilt  manifest  thyself  to  us,  and  not  unto  the 
world  r 

Paulinus  tells  us  that  the  province  which  fell  to  the  share  ol 
St.  Jude,  in  the  apostolic  division  of  the  provinces,  was  Lybia; 
but  he  does  not  tell  us  whether  it  was  the  Cyrenian  Lybia,  which 
is  thought  to  have  received  the  Gospel  from  St.  Mark,  or  the 
more  southern  parts  of  Africa.  But  however  that  be,  in  his  first 
setting  out  to  preach  the  Gospel,  he  travelled  up  and  down  Ju- 
dea  and  Galilee;  then  through  Samaria  unto  Idumca,  and  to  the 
cities  of  Arabia  and  the  neighboring  countries,  and  afterwards  to 


LIVES    OF    THE    APOSTLES. 

Syria  and  Mesopotamia.  Nicephorus  adds,  that  he  came  at  lasi 
to  Edessa,  where  Abagarus  governed,  and  where  Thaddeus,  one 
of  the  seventy,  had  already  sown  the  seeds  of  the  Gospel.  Here 
he  perfected  what  the  other  had  begun  ;  and  having  by  his  ser- 
mons and  miracles  established  the  religion  of  Jesus,  he  died,  in 
peace  ;  but  others  say  that  he  was  slain  at  Berytus,  and  honora- 
bly buried  there.  The  writers  of  the  Latin  Church  are  unani- 
mous in  declaring  that  he  travelled  into  Persia,  where,  after  great 
success  in  his  apostolical  ministry  for  many  years,  he  was  at  last, 
for  his  freely  and  openly  reproving  the  superstitious  rites  and 
customs  of  the  Magi,  cruelly  put  to  death. 

St.  Jude  left  only  one  epistle,  which  is  placed  the  last  of  thosr 
seven  styled  catholic,  in  the  sacred  canon.  It  hath  no  particu- 
lar inscription  as  the  other  six  have,  but  it  is  thought  to  have 
been  primarily  intended  for  the  Christian  Jews,  in  their  several 
dispersions,  as  St.  Peter's  epistles  were.  In  it  he  tells  them 
"  that  he  at  first  intended  to  write  to  them  in  general  of  the  com- 
mon salvation,  and  establish  and  confirm  them  in  it ;  but  seeing 
the  doctrine  of  Christ  attacked  on  every  side  by  heretics,  he 
conceived  it  more  necessary  to  spend  his  time  in  exhorting  them 
to  fight  manfully  in  defence  of  the  faith  once  delivered  to  the 
saints,  and  oppose  the  false  teachers  who  labored  so  indefatiga- 
bly  to  corrupt  it." 

It  was  some  time  before  this  epistle  was  generally  received  in 
the  church.  The  author,  indeed,  like  St.  James,  St.  John,  and 
sometimes  St.  Paul  himself,  does  not  call  himself  an  apostle, 
styling  himself  only  "  the  servant  of  Christ."  But  he  has  added 
what  is  equivalent,  "  Jude  the  brother  of  James,"  a  charactei 
that  can  belong  to  no  one  but  our  apostle.  And  surely  the  hu- 
mility of  a  follower  of  Jesus  should  be  no  objection  against  his 
writings. 


ST.    MATTHIAS. 


As  Matthias  was  not  an  apostle  of  the  first  election,  immedi- 
ately called  and  chosen  of  the  Son  of  God  himself,  it  cannot  be 
expected  that  any  account  of  him  can  be  found  in  the  evangelical 
history.  He  was  one  oi  our  Lord's  disciples,  probably  one  of 
the  seventy  ;  he  had  attended  on  him  the  whole  time  of  his  public, 
ministry,  and  after  his  death  was  elected  into  the  apostleship,  to 


f>50  LIVES    OF    THE    APOSTLES. 

supply  the  place  of  Judas,  who,  after  betraying  his  great  Lord 
and  Master,  laid  violent  hands  on  himself. 

The  defection  of  Judas  having  made  a  vacancy  in  the  apos- 
tolic college,  the  first  thing  they  did,  after  the  return  from  mount 
Olivet,  when  their  great  Master  ascended  to  the  throne  of  his 
story,  was  to  fill  up  this  vacancy  with  a  proper  person. 

Accordingly,  two  persons  were  proposed,  Joseph  called  Bar- 
sabas,  and  Matthias,  both  duly  qualified  for  the  important 
office.  The  method  of  election  was  by  lots,  a  way  common  both 
among  the  Jews  and  Gentiles  for  determining  doubtful  and  diffi- 
cult cases,  especially  in  choosing  judges  or  magistrates.  And 
this  course  seems  to  have  been  taken  by  the  apostle,  because  the 
Holy  Ghost  was  not  yet  given,  by  whose  immediate  dictates  and 
inspirations  they  were  afterwards  chiefly  guided.  The  prayer 
being  ended,  the  lots  were  drawn,  by  which  it  appeared  that 
Matthias  was  the  person,  and  he  W"as  accordingly  numbered 
among  the  twelve  apostles. 

Not  long  after  this  election  the  promised  powers  of  the  Holy 
Ghost  were  conferred  on  the  apostles,  to  qualify  them  for  that 
qreat  and  difficult  employment  upon  which  they  Avere  sent,  name- 
ly, the  establishing  the  holy  religion  of  the  Son  of  God  among 
the  children  of  men. 

St.  Matthias  spent  the  first  year  of  bis  ministry  in  Judea, 
where  he  reaped  a  very  considerable  harvest  of  souls,  and  then 
travelled  into  different  parts  of  the  world,  to  publish  the  glad 
tidings  of  salvation  to  a  people  who  had  never  before  heard  of 
a  Saviour ;  but  the  particular  parts  he  visited  are  not  certainly 
known. 

It  is  uncertain  by  what  kind  of  death  he  left  the  regions  of  mor- 
tality, and  sealed  the  truth  of  the  Gospel  he  had  so  assiduously 
preached,  with  his  blood.  Dorotheus  says,  he  finished  his  course 
at  Sebastople,  and  was  buried  there,  near  the  temple  of  the  sun. 
An  ancient  Martyrology  reports  him  to  have  been  seized  by  the 
Jews,  and  as  a  blasphemer  to  have  been  stoned  and  then  behead- 
ed. But  the  Greek  offices,  supported  herein  by  several  ancient 
brevaries,  teil  us  that  he  was  crucified. 


ST.    MARK. 

ST.  MARK   was  descended  from  Jewish  parents,  and  ot  the 
tribe  of  Levi.     Nor   was  it  uncommon  among  the  Jewrs  to 


LIVES    OF   THE    APOSTLES.  551 

change  their  names  on  some  remarkable  revolution  or  accident 
of  life,  or  when  they  intended  to  travel  into  any  of  the  European 
provinces  of  the  Roman  empire. 

The  ancients  generally  considered  him  as  one  of  the  seventy 
disciples  ;  and  Epiphanus  expressly  tells  us,  that  he  was  one  of 
those  who,  taking  exception  at  our* Lord's  discourse  of  "  eating 
his  flesh  and  drinking  his  blood,  went  back  and  walked  no  more 
with  him."  But  there  appears  no  manner  of  foundation  for  these 
opinions,  nor  either  for  that  of  Nicephorus,  who  will  have  him 
to  be  the  son  of  St.  Peter's  sister. 

Eusebius  tells  us,  that  St.  Mark  was  sent  into  Egypt  by  St. 
Peter  to  preach  the  Gospel,  and  accordingly  planted  a  church  in 
Alexandria,  the  metropolis  of  it ;  and  his  success  was  so  very 
remarkable, that  he  converted  multitudes  bothof  men  and  women; 
persuading  them  not  only  to  embrace  the  Christian  religion,  but 
also  a  life  of  more  than  ordinary  strictness. 

St.  Mark  did  not  confine  himself  to  Alexandria,  and  the 
oriental  parts  of  Egypt,  but  removed  westward  to  Lybia,  pass- 
ing through  the  countries  of  Marmacia,  Pentapolis,  and  others 
adjacent,  where,  though  the  people  were  both  barbarous  in  their 
manners,  and  idolatrous  in  their  worship,  yet  by  his  preaching 
and  miracles  he  prevailed  on  them  to  embrace  the  tenets  of  the 
Gospel ;  nor  did  he  leave  them  till  he  had  confirmed  them  m  the 
faith. 

After  this  long  tour  he  returned  to  Alexandria,  where  he 
preached  with  the  greatest  freedom,  ordering  and  disposing  of 
the  affairs  of  the  church,  and  wisely  provided  for  a  succession, 
by  constituting  governors  and  pastors  of  it.  But  the  restless  ene- 
my of  the  souls  of  men  would  not  suffer  our  apostle  to  continue 
in  peace  and  quietness,  for  while  he  was  assiduously  laboring  in 
the  vineyard  of  his  Master,  the  idolatrous  inhabitants,  about 
the  time  of  Easter,  when  they  were  celebrating  the  solemnities 
of  Serapis,  tumultuously  entered  the  church,  forced  St.  Mark, 
then  performing  divine  service,  from  thence ;  and  binding  his 
feet  with  cords,  dragged  him  through  the  streets,  and  over  the 
most  craggy  places,  to  the  Bucelus,  a  precipice  near  the  sea, 
leaving  him  there  in  a  lonesome  prison,  for  that  night :  but  his 
great  and  beloved  Master  appeared  to  him  in  a  vision,  com- 
forting and  encouraging  his  soul,  under  the  ruins  of  his  shat- 
tered body.  The  next  morning  early  the  tragedy  began  afresh, 
for  they  dragged  him  about  in  the  same  cruel  and  barbarous 
manner  till  he  expired.  But  their  malice  did  not  end  with 
his  death ;  they  burnt  his  mangled  bodv,  after  they  had  so  in- 
humanly deprived  it  of  life ;  but  the  Christians,  after  the  hor 
rid  tragedy  was  over,  gathered  up  his  bones  and  ashes,  and 
decently  interred  them  near  the  place  where  he  used  to  preach 
His  remains  were  afterwards,  with  great  pomp,  removed  from 


552  LIVES    OF    THE    APOSTLES. 

Alexandria  to  Venice,  where  they  were  religiously  honored,  and 
he  was  adopted  the  tutelar  saint  and  patron  of  that  state. 

He  suffered  martyKdom  on  the  25th  of  April,  but  the  year  is 
not  absolutely  known  :  the  most  probable  opinion  however  is 
that  it  happened  about  the  end  of  Nero's  reign. 

His  Gospel,  the  only  writing  he  left  behind  him,  was  written 
at  the  entreaty  and  earnest  desire  of  the  converts  at  Rome, 
who.  not  content  with  having  heard  St.  Peter  preach,  pressed 
St.  Mark,  his  fellow-disciple,  to  commit  to  writing  an  his- 
torical account  of  what  he  had  delivered  to  them,  which  he  per- 
formed with  equal  faithfulness  and  brevity,  and  being  perused 
and  approved  of  by  St.  Peter,  it  was  commanded  to  be  publicly 
read  in  their  assemblies.  It  was  frequently  styled  St.  Peter's 
Gospel,  not  because  he  dictated  it  to  St.  Mark,  but  because 
the  latter  composed  it  in  the  same  manner  as  St.  Peter  usually 
delivered  his  discourses  to  the  people.  And  this  is  probably 
the  reason  of  what  St.  Chrysostom  observes,  that  in  his  style  of 
expression  he  delights  to  imitate  St.  Peter,  representing  a  great 
deal  in  a  few  words.  The  remarkable  impartiality  he  observes 
in  all  his  relations  is  plain  from  hence,  that  so  far  from  con 
cealing  the  shameful  lapse  and  denial  of  Peter,  he  describes  it 
with  more  aggravating  circumstances  than  any  of  the  other 
evangelists. 


ST.    LUKE. 


THIS  disciple  of  the  blessed  Jesus  was  born  at  Antioch,  the 
metropolis  of  Syria,  a  city  celebrated  by  the  greatest  writers  of 
these  times  for  die  pleasantness  of  its  situation,  the  fertility  of  its 
suil,  the  richness  of  its  commerce,  the  wisdom  of  its  senate,  and 
the  civility  and  politeness  of  its  inhabitants.  It  was  eminent  for 
schools  of  learning,  which  produced  the  most  renowned  masters 
in  the  arts  and  sciences.  So  that,  being  born,  as  it  were,  in  ttye 
iap  of  the  muses,  he  could  not  well  fail  of  acquiring  an  ingenious 
and  lil>eral  education.  But  he  was  not  contented  with  the  learn- 
ing of  his  own  country ;  he  travelled  for  improvement  into  several 
parts  of  Greece  and  Egypt,  and  became  particularly  skilled  in 
physic,  which  he  made  his  profession. 

But  those  who  would,  from  this  particular,  infer  the  quality 
of  his  birth  and  fortune,  forget  that  the  healing  art  was  in  those 


LIVES    OF    THE    APOSTLES.  553 

early  times  generally  practised  by  servants  ;  and  hence  Grotius 
is  of  opinion,  that  St.  Luke  was  carried  to  Rome,  and  lived 
there  a  servant  to  some  noble  family,  in  quality  of  physician : 
but  after  obtaining  his  freedom  he  returned  into  his  own  coun- 
try, arid  probably  continued  his  profession  till  his  death,  it  being 
so  highly  consistent  with,  and  in  many  cases  subservient  to,  the 
care  of  souls. 

He  was  also  famous  for  his  skill  in  another  art,  namely,  paint- 
ing, as  appears  from  an  ancient  inscription  found  in  a  vault  near 
the  church  of  St.  Maria  de  Via  Lata,  at  Rome,  supposed  to  have 
been  the  place  where  St.  Paul  dwelt,  which  mentions  a  picture  of 
the  blessed  Virgin,  Una  ex  vii.  ab  Luca  depictis,  "  being  one  of 
the  seven  painted  by  St.  Luke." 

St.  Luke  was  a  Jewish  proselyte  ;  but  at  what  time  he  became 
a  Christian  is  uncertain.  It  is  the  opinion  of  some,  from  the  in- 
troduction to  his  Gospel,  that  he  had  the  facts  from  the  reports 
of  others,  who  were  eye-witnesses,  and  suppose  him  to  have  been 
converted  by  St.  Paul :  and  that  he  learned  the  history  of  his 
Gospel  from  the  conversation  of  that  apostle,  and  wrote  it  under 
his  direction  ;  and  that  when  St.  Paul,  in  one  of  his  epistles,  says, 
"  according  to  my  gospel,"  he  means  this  of  St.  Luke,  which 
he  styled  •*  his,"  from  the  great  share  he  had  in  the  composition 
of  it. 

On  the  other  hand,  those  who  hold  that  he  wrote  his  Gospel 
from  his  own  personal  knowledge,  observe,  that  he  could  not 
receive  it  from  St.  Paul,  as  an  eye-witness  of  the  matters  con- 
tained in  it,  because  all  those  matters  were  transacted  before  hig 
conversion  ;  and  that  he  never  saw  our  Lord  before  he  appeared 
to  him  in  his  journey  to  Damascus,  which  was  some  time  after  he 
ascended  into  heaven.  Consequently  when  St.  Paul  says.  "  ac- 
cording to  my  Gospel,"  he  means  no  more  than  that  Gospel  in 
general  which  he  preached  ;  the  whole  preaching  of  the  apostles 
being  styled  the  Gospel. 

But  however  this  be,  St.  Luke  became  the  inseparable  com- 
panion of  St.  Paul,  in  all  his  travels,  and  his  constant  fellow- 
laborer  in  the  work  of  the  ministry.  This  endeared  him  to  thai 
apostle,  who  seems  delighted  with  owning  him  for  his  fellow-labo- 
rer, and  in  calling  him  "  the  beloved  physician,"  and  the  "  brother 
whose  praise  is  in  the  Gospel." 

St.  Luke  wrote  two  books  for  the  use  of  the  church,  his 
Gospel  and  the  Acts  of  the  Apostles ;  both  which  he  dedica- 
ted to  Theophilus,  which  many  of  the  ancients  suppose  to  be 
a  feigned  name,  denoting  a  lover  of  God,  a  title  common  to 
all  sincere  Christians.  But  others  think  it  was  a  real  person, 
because  the  title  of  "  most  excellent"  is  attributed  to  him ; 
the  usual  title  and  form  of  address  in  th6se  times  to  princes  anJ 
great  men. 


554  LIVES    OF    THE    APOSTLES. 

His  Gospel  contains  the  principal  transactions  of  our  Lord's 
life ;  and  the  particulars  omitted  by  him  are  in  general  of  less 
importance  than  those  of  the  other  Evangelists. 

With  regard  to  the  Acts  of  the  Apostles,  written  by  St.  Luke, 
the  work  was,  no  doubt,  performed  at  Rome,  about  the  time  of 
St.  Paul's  residing  there,  with  which  he  concludes  his  history. 
It  contains  the  actions,  and  sometimes  the  sufferings,  of  the  prin- 
cipal apostles,  especially  St.  Paul,  whose  activity  in  the  cause  of 
Christ  made  him  bear  a  great  part  in  the  labors  of  his  Master ; 
and  St.  Luke  being  his  constant  attendant,  an  eye-witness  of  the 
whole  carriage  of  his  life,  and  privy  to  his  most  intimate  transac- 
tions, was  consequently  capable  of  giving  a  more  full  and  satis- 
factory account  of  them.  Among  other  things,  he  enumerates 
the  great  miracles  the  apostles  did  in  confirmation  of  their 
doctrine. 

In  both  these  tisatises  his  manner  of  writing  is  exact  and  ac- 
curate ;  his  style  noble  and  elegant,  sublime  and  lofty,  and  yet 
clear  and  perspicuous,  flowing  with  an  easy  and  natural  grace 
and  sweetness,  admirably  adapted  to  an  historical  design.  In 
short,  as  an  historian  he  was  faithful  in  his  relations,  and  ele- 
gant in  his  writings  ;  as  a  minister,  careful  and  dilig  >nt  for  the 
good  of  souls  ;  as  a  Christian,  ilevout  and  pious ;  anil  to  crown 
all  the  rest,  laid  down  his  life  in  testimony  of  the  Gospel  he  had 
both  preached  and  published  to  the  world. 


ST.    BARNABAS. 

ST.  BAKNABAS,  was  at  first  called  Joses,  a  softer  termination 
generally  given  by  the  Greeks  to  Joseph.  His  fellow  disciples 
added  the  name  of  Barnabas,  as  significant  of  some  extraordi- 
nary property  in  him.  St.  Luke  interprets  it  "  the  son  of  con- 
solation," from  his  being  ever  ready  to  minister  to  the  afflicted, 
both  by  word  and  action. 

He  was  a  descendant  of  the  tribe  of  Levi,  of  a  family  remov- 
ed out  of  Judea,  and  settled  in  the  isle  of  Cyprus,  where  they 
had  purchased  an  estate,  as  the  Levites  might  do  out  of  their 
own  country.  His  parents  finding  him  of  a  promising  genius 
and  disposition,  placed  him  in  one  of  the  schools  of  Jerusalem, 
under  the  tuition  of  Gamaliel,  St.  Paul's  master;  an  incident 


LIVES    OF    THE    APOSTLES.  555 

which,  in  all  probability,  laid  the  first  foundation  for  that  intima- 
cy that  afterwards  subsisted  between  these  two  eminent  servants 
of  the  blessed  Jesus. 

The  first  mention  we  find  of  St.  Barnabas  in  the  Holy  Scrip- 
tures, is  the  record  of  that  great  and  worthy  service  he  did  the 
church  of  Christ,  by  succoring  it  with  the  sale  of  his  patrimony 
in  Cyprus,  the  whole  price  of  which  he  laid  at  the  apostles'  feet, 
to  be  put  into  the  common  stock,  and  disposed  of  as  they  should 
think  fit  among  the  indigent  followers  of  the  holy  Jesus. 

And  now  St.  Barnabas  became  considerable  in  the  ministry 
and  government  of  the  church :  for  we  find  that  St.  Paul, 
coming  to  Jerusalem  three  years  after  his  conversion,  and  not 
readily  procuring  admittance  into  the  church,  because  lie  had 
been  so  grievous  a  persecutor  of  it,  and  might  still  be  suspected 
of  a  design  to  betray  it,  addressed  himself  to  Barnabas,  a  lead- 
ing man  among  the  Christians,  and  one  that  had  personal  know- 
ledge of  him.  He  accordingly  introduced  him  to  Peter  and 
James,  and  satisfied  them  of  the  sincerity  of  his  conversion,  and 
in  what  a  miraculous  manner  it  was  brought  about.  This  re- 
commendation carried  so  much  weight  with  it,  that  Paul  was 
not  only  received  into  the  communion  of  the  apostles,  but  taken 
into  Peter's  house,  "  and  abode  with  him  fifteen  days."  Gal. 
i.  18. 

About  four  or  five  years  after  this,  the  agreeable  news  was 
brought  to  Jerusalem,  that  several  of  their  body  who  had  been 
driven  out  of  Judea  by  the  persecutions  raised  about  St.  Ste- 
phen, had  preached  at  Antioch  with  such  success,  that  a  great 
number,  both  of  Jews  and  proselytes,  embraced  Christianity ; 
and  were  desirous  that  some  of  the  superior  order  would  come 
down  and  confirm  them.  This  request  was  immediately  grant- 
ed, and  Barnabas  was  deputed  to  settle  the  new  plantation. 
Being  himself  "  a  good  man  and  full  of  the  Holy  Ghost,  and  of 
faith,"  his  charitable  deeds  accompanying  his  discourses,  and  his 
pious  life  exemplifying  his  sound  doctrine,  the  people  were  great- 
ly influenced  by  him,  and  very  considerable  additions  were  made 
to  the  Christian  church.  But  there  being  too  large  a  field  for  one 
laborer,  he  went  to  fetch  Saul  from  Tarsus,  who  came  back 
with  him  to  Antioch,  and  assisted  him  a  whole  year  in  establish- 
ing that  church.  Their  labors  prospered  :  their  assemblies  were 
crowded,  and  the  disciples,  who  before  this  were  called  among 
themselves,  "  brethren,  believers,  elect,"  and  by  their  enemies, 
"  Nazarenes,  and  Galileans,"  were  now  called  "  Christians"  first 
at  Antioch. 

When  the  apostles  had  fulfilled  their  charitable  embassy,  and 
stayed  some  time  at  Jerusalem,  to  sec  the  good  effects  o*'  it,  they 
returned  again  to  Antioch,  bringing  with  them  John,  whose 
surname  was  Mark,  the  son  of  Mary,  sister  to  Bamako,  and  ai 


LIVES    OF    THE    APOSTLES. 

whose  house  the  disciples  found  both  security  for  their  persons, 
and  conveniency  for  the  solemnities  of  their  worship.  But  soon 
after  the  apostles  returned  to  Antioch,  an  express  relation  was 
made  to  the  church  by  the  mouth  of  one  of  the  prophets  who 
ministered  there,  that  Barnabas  and  Saul  should  be  set  apart  for 
an  extraordinary  work,  unto  which  the  Holy  Ghost  had  appoint- 
ed them.  Upon  this  declaration,  the  church  set  apart  a  day  for 
a  solemn  mission;  after  devout  prayer  and  fasting,  they  laid 
their  hands  upon  them,  and  ordained  them  to  their  office  ;  which 
was  to  travel  over  certain  countries,  and  preach  the  Gospel  to 
the  Gentiles.  From  this  joint  commission  Barnabas  obtained 
the  name  of  an  apostle,  not  only  among  later  writers  of  the 
church,  but  with  St.  Paul  himself,  as  we  find  in  the  history  of  the 
Acts  of  the  Apostles. 

Paul  and  Barnabas  being  thus  consecrated  "  the  apostles  of 
the  Gentiles,"  entered  upon  their  province,  taking  with  them 
John  Mark,  for  their  minister  or  deacon,  who  assisted  them  in 
many  ecclesiastical  offices,  particularly  in  taking  care  of  the 
poor. 

The  first  city  they  visited  after  their  departure  from  Antioch 
was  Selucia,  a  city  of  Syria,  adjoining  to  the  sea  ;  from  whence 
they  sailed  for  the  island  of  Cyprus,  the  native  place  of  St.  Bar- 
nabas, and  arrived  at  Salamis,  a  port  formerly  remarkable  for 
its  trade.  Here  they  boldly  preached  the  doctrines  of  the  Gos- 
pel in  the  synagogues  of  the  Jews  :  and  from  thence  travelled 
to  Paphos,  the  capital  of  the  island,  and  famous  for  a  temple 
dedicated  to  Venus,  the  tutelar  goddess  of  Cyprus.  Here  their 
preaching  was  attended  with  remarkable  success  ;  Sergius  Pau- 
lus,  the  proconsul,  being,  among  others,  converted  to  the  Chris- 
tian faith. 

Leaving  Cyprus,  they  crossed  the  sea  to  preach  in  Pamphiha, 
where  their  deacon  John,  to  the  great  grief  of  his  uncle  Barna- 
bas, left  them,  and  returned  to  Jerusalem  :  either  tired  with  con- 
tinual travels,  or  discouraged  at  the  unavoidable  dangers  and 
difficulties  which  experience  had  sufficiently  informed  him  would 
constantly  attend  the  preachers  of  the  Gospel  from  hardened 
Tews  and  idolatrous  Gentiles. 

Soon  after  their  arrival  at  Lystra,  Paul  cured  a  man  who  had 
been  lame  from  his  mother's  womb,  which  so  astonished  the  in 
habitants,  that  they  believed  them  to  be  gods,  who  had  visited 
the  world  in  the  forms  of  men.  Barnabas  they  treated  as  Jupi- 
ter, their  sovereign  deity,  either  because  of  his  age,  or  the  grav- 
ity and  comeliness  of  his  person  ;  for  all  the  writers  of  antiquity 
represent  him  as  a  person  of  venerable  aspect,  and  a  majestic 
presence.  But  the  apostles,  with  the  greatest  humility,  declared 
themselves  .to  be  but  mortals  :  and  the  inconstant  populace  soon 
satisfied  themselves  of  the  truth  of  wnat  they  had  asserted  ;  the 


LIVES    OF   THE    APOSTLES. 

at  the  persuasion  of  their  indefatigable  persecutors,  who  followed 
them  thither  also,  they  made  an  assault  upon  them,  and  stoned 
Paul,  till  they  left  him  for  dead.  But,  supported  by  an  invisi- 
ble power  from  on  high,  he  soon  recovered  his  spirits  and 
strength,  and  the  apostles  immediately  departed  for  Derbe.  Soon 
after  their  arrival,  they  again  applied  themselves  to  the  work  ol 
the  ministry,  and  converted  many  to  the  religion  of  the  blessed 
Jesus. 

From  Derbe  they  returned  back  to  Lystra,  Iconium,  and  An- 
tioch,  in  Pisidia,  "  confirming  the  souls  of  the  disciples,  and 
exhorting  them  to  continue  in  the  faith ;  and  that  we  must 
through  much  tribulation,  enter  into  the  kingdom  of  God." 
Acts,  xiv.  22.  After  a  short  stay  they  again  visited  the  churches 
of  Pamphilia,  Perga,  and  Attala,  where  they  took  ship,  and  sail- 
ed to  Antioch  in  Syria,  the  place  from  whence  they  first  set  out. 
Soon  after  their  arrival,  they  called  the  church  of  this  city  to- 
gether, and  gave  them  an  account  of  their  travels,  and  the  great 
success  with  which  their  preaching  in  the  Gentile  world  had  been 
attended. 

But  they  had  not  long  continued  in  this  city,  before  their  as- 
sistance was  required  to  compose  a  difference  in  the  church, 
occasioned  by  some  of  the  Jewish  converts,  who  endeavored  to 
persuade  the  Gentiles  that  they  were  bound  to  observe  the  law  ot 
Moses,  as  well  as  that  of  Christ ;  and  be  circumcised  as  well  as 
baptized.  Barnabas  endeavored  to  dissuade  the  zealots  from  pres- 
sing such  unnecessary  observances ;  but  all  his  endeavors  proving 
ineffectual,  he  was  deputed  with  St.  Paul  and  others,  to  the  church 
at  Jerusalem,  to  submit  the  question,  to  be  determined  there  in  a 
full  assembly.  During  their  stay  at  Jerusalem,  Mark,  in  all  prob- 
ability reconciled  himself  to  Barnabas,  and  returned  with  him 
and  St.  Paul  to  Antioch,  after  they  had  succeeded  in  their  busi- 
ness in  Jerusalem,  and  obtained  a  decree  from  the  synod  there, 
that  the  Gentile  converts  should  not  have  circumcision  and  other 
Mosaic  rites  imposed  upon  them. 

This  determination  generally  comforted  and  quieted  the  minds 
of  the  Gentiles,  but  it  did  not  prevent  the  bigoted  Jews  from 
keeping  up  a  separation  fro.n  them  ;  and  that  with  so  much  ob- 
stinacy, that  when  St.  Peter,  some  time  after,  came  to  Antioch, 
he,  for  fear  of  offending  them,  deviated  from  his  former  prac- 
tice and  late  speech  and  vote  in  the  synod  of  Jerusalem,  by  re- 
fraining from  all  kinds  of  communion  with  the  Gentiles :  and  Bar- 
nabas himself,  though  so  great  and  good  a  man,  was  induced,  by 
the  authority  of  his  example,  to  commit  the  same  error;  but, 
doubtless,  on  being  reproved  by  St.  Paul,  they  both  took  more 
courage,  and  walked  according  to  the  true  liberty  and  freedom  of 
the  Gospel. 


560  LIVES    OF    THE    APOSTLES. 

Some  days  after  the  last  occurrence,  Paul  made  a  proposal 
to  Barnabas,  that  they  should  repeat  their  late  travels  among 
the  Gentiles,  and  see  how  the  churches  they  had  planted  in- 
creased in  their  numbers,  and  improved  in  the  doctrine  they 
had  taught  them.  Barnabas  very  readily  complied  with  the 
motion ;  but  desired  they  might  take  with  them  his  reconciled 
nephew,  John  Mark.  This  Paul  absolutely  refused,  because, 
in  their  former  voyage,  Mark  had  not  shown  the  constancy  of 
a  faithful  minister  of  Christ,  but  consulted  his  own  ease  at  a 
dangerous  juncture  ;  departed  from  them  without  leave  at  Pam- 
philia,  and  returned  to  Jerusalem.  Barnabas  still  insisted  on 
taking  him  ;  and  the  other  continuing  as  resolutely  to  oppose  it, 
a  short  debate  arose,  which  terminated  in  a  separation,  whereby 
these  two  holy  men,  who  had  for  several  years  been  companions 
in  the  ministry,  and  with  united  endeavors  propagated  the  Gos- 
pel of  the  Son  of  God,  now  took  different  provinces.  Barna- 
bas, with  his  kinsman,  sailed  to  his  own  country,  Cyprus ;  and 
Paul,  accompanied  by  Silas,  travelled  to  the  churches  of  Syria 
and  Cicilia. 

After  this  separation  from  St.  Paul,  the  sacred  writings 
give  us  no  account  of  St.  Barnabas ;  nor  are  the  ecclesiastical 
writers  agreed  among  themselves  with  regard  to  the  actions  of 
this  apostle  after  his  sailing  for  Cyprus.  This  however  seems  to 
be  certain,  that  he  did  not  spend  the  whole  remainder  of  his  life  in 
that  island,  but  visited  different  parts  of  the  world,  working  other 
miracles  among  the  Gentiles.  After  long  and  painful  travels,  at- 
tended with  different  degrees  of  success,  in  different  places,  he 
returned  to  Cyprus,  his  native  country,  where  he  suffered  mar- 
tyrdom in  the  following  manner :  certain  Jews  coming  from  Sy- 
ria and  Salarnis,  where  Barnabas  was  then  preaching  the  Gospel, 
and  being  highly  exasperated  at  his  extraordinary  success,  fell  up- 
on him  as  he  was  disputing  in  the  synagogue,  dragged  him  out, 
and  after  the  most  inhuman  tortures,  stoned  him  to  death.  His 
kinsman,  John  Mark,  who  was  a  spectator  of  this  barbarous  ac- 
tion, privately  interred  his  body  in  a  cave,  where  it  remained  till 
the  time  of  the  emperor  Zeno,*in  the  year  of  Christ,  485,  when  it 
was  discovered,  with  St.  Matthew's  Gospel  in  Hebrew,  written 
with  his  own  hand,  lying  on  his  breast. 


LIVES    OF    THE    APOSTLES.  501 


ST.   STEPHEN. 

BOTH  the  Scriptures  and  the  ancient  writers  are  silent  with 
regard  to  the  birth,  country,  and  parents  of  St.  Stephen.  Epi- 
phanus  is  of  opinion  that  he  was  one  of  the  seventy  disciples: 
but  this  is  very  uncertain.  Our  blessed  Saviour  appointed  hi? 
seventy  disciples  to  teach  the  doctrines,  and  preach  the  glad 
tidings  of  the  Gospel ;  but  it  does  not  appear  that  St.  Stephen 
and  the  six  other  first  deacons,  had  any  particular  designation 
before  they  were  chosen  for  the  service  of  the  tables ;  and  there- 
fore St.  Stephen  could  not  have  been  one  of  our  Lord's  disciples, 
though  he  might  have  often  followed  him,  and  listened  to  his 
discourses. 

He  was  remarkably  zealous  for  the  cause  of  religion,  and  full 
of  the  Holy  Ghost :  working  many  wonderful  miracles  before 
the  people,  and  pressing  them  with  the  greatest  earnestness,  to 
embrace  the  doctrines  of  the  Gospel. 

This  highly  provoked  the  Jews  ;  and  some  of  the  synagogues 
of  the  freed-men  of  Cyrenia,  Alexandria,  and  other  places, 
entered  into  dispute  with  him  ;  but  being  unable  to  resist  the 
wisdom  and  spirit  with  which  he  spake,  they  suborned  false  wit- 
nesses against  him,  to  testily  that  they  had  heard  him  blaspheme 
against  Moses  and  against  God.  Nor  did  they  stop  here ;  they 
stirred  up  the  people  by  their  calumnies;  so  that  they  dragged 
him  before  the  council  of  the  nation,  or  great  Sanhedrim,  where 
they  produced  false  witnesses  against  him,  who  deposed  that  they 
heard  him  speak  against  the  temple,  and  against  the  law,  and 
affirm  that  Jesus  of  Nazareth  would  destroy  the  holy  place,  and 
abolish  the  law  of  Moses.  Stephen,  supported  by  hys  own  in- 
nocence, and  an  invisible  power  from  on  high,  appeared  undaunt- 
ed in  the  midst  of  this  assembly,  and  his  countenance  shone  like 
that  of  an  angel ;  when  the  high  priest  asking  him  what  he  had 
to  offer  against  the  accusation  laid  to  his  charge,  he  answered  in 
a  plain  and  faithful  address  to  the  Jews,  which  he  closed  in  the 
following  manner. 

"  Ye  stiff-necked,  ye  uncircumcised  in  heart  and  ears,  ye  will 
for  ever  resist  the  Holy  Ghost.  Ye  tread  in  the  paths  of  your 
fathers  ;  as  they  did,  so  do  you  still  continue  to  do.  Did  not  your 
fathers  persecute  every  one  of  the  prophets  1  Did  not  they  slay 
them  who  showed  the  coming  of  the  Holy  One,  whom  ye  your- 
selves have  betrayed  and  murdered  1  Ye  have  received  the  la\v 
bv  the  disposition  of  angels,  but  never  kept  it." 

31 


562  HISTORY    OF    THE    JEWS. 

At  these  words  they  were  so  highly  enraged,  that  they  all 
gnashed  their  teeth  against  him.  But  Stephen,  lifting  up  his 
eyes  to  heaven,  saw  the  glory  of  God,  and  Jesus  standing  at  the 
right  hand  of  Omnipotence.  Upon  which,  he  said  to  the  coun- 
cil, •'  I  see  the  heavens  open,  and  the  Son  of  Man  standing  at  the 
right  hand  of  God."  This  so  greatly  provoked  the  Jews,  that 
they  cried  out  with  one  voice,  and  stopped  their  ears,  as  if  they 
had  heard  some  dreadful  blasphemy  ;  and  falling  upon  him,  they 
dragged  him  out  of  the  city  and  stoned  him  to  death.  It  was 
the  custom  of  the  Jews  on  these  occasions,  for  the  witnesses  to 
throw  the  first  stone.  Whether  they  observed  this  particular  at 
the  martyrdom  of  Stephen  is  uncertain  ;  but  the  Evangelist  tells 
us,  that  the  witnesses  were  principally  concerned  in  this  action ; 
for  they  stripped  off  their  clothes,  and  laid  them  at  the  feet  of  a 
young  man  whose  name  was  Saul,  then  a  violent  persecutor  of 
the  Christian  church,  but  afterwards  one  of  the  most  zealous 
preachers  of  the  Gospel. 

Stephen,  while  they  were  mangling  his  body  with  stones,  was 
praying  to  the  Omnipotent  for  their  pardon.  "  Lord,"  said  he, 
"  Jay  not  this  sin  to  their  charge."  And  then  calling  on  his  dear 
Redeemer  to  receive  his  spirit,  he  yielded  up  his  soul. 


TIM01HY. 


TIMOTHY  was  a  convert  and  disciple  of  St.  Paul.  He  was 
born,  according  to  some,  at  Lystra  ;  or,  according  to  others,  at 
Derbe.  His  father  was  a  Gentile,  but  his  mother  a  Jewess, 
whose  name  was  Eunice,  and  that  of  his  grandmother,  Lois. 

These  particulars  are  taken  notice  of  because  St.  Paul  com- 
mends their  piety  and  the  good  education  which  they  had  given 
Timothy.  When  St.  Paul  came  to  Derbe  and  Lystra,  about 
the  year  of  Christ  51  or  52,  the  brethren  gave  a  very  advan- 
tageous testimony  of  the  merit  and  good  disposition  of  Timo- 
thy :  and  the  apostle  would  have  him  along  with  him,  and  he 
initiated  him  at  Lystra  before  he  received  him  into  his  company. 
Timothy  applied  himself  to  labor  with  St.  Paul  in  the  business  of 
the  Gospel ;  and  did  him  very  important  services,  through  the 
whole  course  of  his  preaching.  It  is  not  known  when  he  was 
made  a  bishop ;  but  it  is  believed  that  he  received  very  early  the 
imposition  of  the  apostle's  hands ;  and  that  in  consequence  of  a 


LIVES    OF   THE    APOSTLES.  563 

particular  revelation,  or  from  the  Holy  Ghost.  St.  Paul  calls 
him  not  only  his  dearly  beloved  son,  but  also  his  brother,  the  com- 
panion of  his  labors,  and  a  man  of  God.  He  declared  there  were 
none  more  united  with  him  in  heart  and  mind,  than  Timothy. 

This  holy  disciple  accompanied  St.  Paul  to  Macedonia,  to 
Philippi,  to  Thessalonica,  to  Berea  ;  and  when  the  apostle  went 
from  Berea,  he  left  Timothy  and  Silas  there  to  confirm  the 
converts.  When  he  came  to  Athens,  he  sent  for  Timothy  to 
come  thither  to  him  ;  and  when  he  was  come  and  had  given 
him  an  account  of  the  churches  of  Macedonia,  St.  Paul  sent 
him  back  to  Thessalonica,  from  whence  he  afterwards  returned 
with  Silas,  and  came  to  St.  Paul  at  Corinth.  There  he  contin- 
ued with  him,  and  the  apostle  mentions  him,  with  Silas,  at  the 
beginning  of  the  two  epistles  which  he  then  wrote  to  the  Thes- 
salonians. 

Some  years  after  this,  St.  Paul  sent  Timothy  and  Erastus  into 
Macedonia ;  and  gave  Timothy  orders  to  call  at  Corinth,  to  re- 
fresh the  minds  of  the  Corinthians,  with  regard  to  the  truths 
which  he  had  inculcated  in  them.  Some  time  after,  writing  to 
the  same  Corinthians,  he  recommends  them  to  take  care  of  Timo- 
thy, and  send  him  back  in  peace ;  after  which,  Timothy  returned 
to  St.  Paul  in  Asia,  who  there  staid  for  him.  They  went  togeth- 
er into  Macedonia  ;  and  the  apostle  puts  Timothy's  name  with  his 
own,  before  the  second  epistle  to  the  Corinthians,  which  he  wrote 
to  them  from  Macedonia,  about  the  middle  of  the  year  of  Christ 
57.  And  he  sends  his  recommendations  to  the  Romans  in  the 
letter  which  he  wrote  to  them  from  Corinth  the  same  year. 

When  St.  Paul  returned  from  Rome,  in  64,  he  left  Timothy 
at  Ephesus  to  take  care  of  that  church,  of  which  he  was  the  first 
bishop,  as  he  is  recognized  by  the  council  of  Chalcedon.  St. 
Paul  wrote  to  him  from  Macedonia,  the  first  of  the  two  letters 
which  are  addressed  to  him.  He  recommends  him  to  be  more 
moderate  in  his  austerities,  and  to  drink  a  little  wine  because  of 
the  weakness  of  his  stomach,  and  his  frequent  infirmities.  After 
the  apostle  came  to  Rome,  in  the  year  65,  being  now  very  near 
his  death,  he  wrote  to  him  his  second  letter,  which  was  full  of  the 
marks  of  his  kindness  and  tenderness  for  this  his  dear  disciple  : 
and  which  is  justly  looked  upon  as  the  last  will  of  St.  Paul. — 
He  desires  him  to  come  to  Rome  to  him  before  winter,  and  bring 
with  him  several  things  which  St.  Paul  had  left  at  Troas.  If 
Timothy  went  to  Rome,  as  it  is  probable  he  did,  he  must  have 
been  a  witness  of  the  martyrdom  of  this  apostle,  in  the  year  of 
Christ  66. 

If  he  did  not  die  before  the  year  97,  we  can  hardly  doubt  bin 
that  he  must  be  the  pastor  of  the  church  of  Ephesus,  to  whom 
John  writes  in  his  Revelations:  though  the  reproaches  with  which 
he  neems  to  load  him  for  his  instability  in  having  left  his  first 


ft(}4  LIVES    OF    THE    APOSTLES. 

love,  do  not  seem  to  agree  to  so  holy  a  man  as  Timothy  was. — 
Thus  he  speaks  to  him  :  "  I  know  thy  works,  and  thy  labor,  and 
thy  patience,  and  how  thou  canst  not  bear  the  n  which  are  evil : 
and  thou  hast  tried  them  which  say  they  are  apostles,  and  are 
not,  and  hast  found  them  liars.  And  hast  borne  and  hast  pa- 
tience, and  for  my  name's  sake  hast  labored  and  hast  not  fainted. 
Nevertheless,  I  have  somewhat  against  thee ;  because  thou  hast 
left  thy  first  love.  Remember,  therefore,  from  whence  thou  art 
fallen :  and  repent  and  do  the  first  works,  or  else  I  will  come 
unto  thee  quickly  and  will  remove  thy  candlestick  out  of  his 
place,  except  thou  repent."  The  greatest  part  of  interpreters 
think  that  these  reproaches  do  not  so  much  concern  the  person  of 
Timothy,  as  that  of  some  members  of  his  church,  whose  zeal  was 
grown  cool.  But  others  are  persuaded  that  they  may  be  applied 
to  Timothy  himself,  who  made  ample  amends,  by  the  martyr- 
dom which  he  suffered,  for  the  reproaches  mentioned  .by  St.  John 
in  this  place.  It  is  supposed  that  Timothy  had  Onesimus  for  his 
successor. 


TITUS. 


TITUS  was  a  Gentile  by  religion  and  birth,  but  converted  by 
St.  Paul,  who  calls  him  his  son.  St.  Jerome  says  that  he  was 
St.  Paul's  interpreter:  and  that,  probably,  because  he  might 
write  what  St.  Paul  dictated,  or  explained  in  Latin  what  this 
apostle  said  in  Greek ;  or  rendered  into  Greek  what  St.  Paul 
said  in  Hebrew  or  Syriac.  St.  Paul  took  him  with  him  to  Jeru- 
salem, when  he  went  thither  in  the  year  51  of  the  vulgar  sera, 
about  deciding  the  question  which  was  then  started,  whether  the 
converted  Gentiles  ought  to  be  made  subject  to  the  ceremonies  of 
the  law  ?  Some  would  then  have  obliged  him  to  circumcise  Ti- 
tus ;  but  neither  he  nor  Titus  would  consent  to  it.  Titus  was 
sent  by  the  same  apostle  to  Corinth,  upon  occasion  of  some  dis- 
putes which  then  divided  the  church.  He  was  very  well  received 
by  the  Corinthians,  and  very  much  satisfied  with  their  ready  com- 
pliance :  but  would  receive  nothing  from  them,  imitating  thereby 
the  disinterestedness  of  his  master. 

From  hence  he  went  to  St.  Paul  in  Macedonia,  and  gave  him 
an  account  of  the  state  of  the  church  at  Corinth.  A  little  while 
after,  the  apostle  desired  him  to  return  again  to  Corinth,  to  set 
things  in  order  preparatory  to  his  coming.  Titus  readily  under 


LIVES    OF    THE    APOSTLES. 

took  this  journey,  and  departed  immediately,  carrying  with  him 
St.  Paul's  second  letter  to  the  Corinthians.  Titus  was  made 
bishop  of  the  Isle  of  Crete,  about  the  63d  year  of  Christ,  when 
St.  Paul  was  obliged  to  quit  that  island,  in  order  to  take  care  of 
the  other  churches.  The  following  year  he  wrote  tc  him,  to  de- 
sire that  as  soon  as  he  should  have  sent  Tychicus  or  Artemas  to 
him  for  supplying  his  place  in  Crete,  Titus  would  come  to 
him  to  Nicopolis  in  Macedonia,  or  to  Nicopolis  in  Epirus, 
upon  the  Gulf  of  Ambracia,  where  the  apostle  intended  to  pass 
his  winter. 

The  subject  of  this  epistle  is  to  represent  to  Titus  what  are  the 
qualities  that  a  bishop  should  be  endued  with.  As  the  principal 
function  which  Titus  was  to  exercise  in  the  Isle  of  Crete  was  to 
ordain  priests  and  bishops,  it  was  highly  incumbent  on  him  to 
make  a  discreet  choice.  The  apostle  also  gives  him  a  sketch  for 
the  advice  and  instructions  which  he  was  to  propound  to  all  sorts 
of  persons ;  to  the  aged,  both  men  and  women  ;  to  young  peo- 
ple of  each  sex  :  to  slaves  or  servants.  He  exhorts  him  to  keep 
a  strict  authority  over  the  Cretans ;  and  to  reprove  them  with 
severity,  as  being  a  people  addicted  to  lying,  wickedness,  idleness, 
and  gluttony.  And  as  many  converted  Jews  were  in  the  churches 
of  Crete,  he  exhorts  Titus  to  oppose  their  vain  traditions  and  Jew- 
ish fables :  and  at  the  same  time  to  show  them  that  the  observation 
of  the  legal  ceremonies  is  no  longer  necessary  ;  that  the  distinc- 
tion of  meat  is  now  abolished  ;  and  that  every  thing  is  pure  and 
clean  to  those  who  are  so  themselves :  he  puts  him  in  mind  oi 
exhorting  the  faithful  to  be  obedient  to  temporal  power  ;  to  avoid 
disputes,  quarrels,  and  slander ;  to  apply  themselves  to  honest 
callings;  and  to  shun  the  company  of  an  heretic,  after  the  first 
and  second  admonition. 

The  epistle  to  Titus  has  always  been  acknowledged  by  the 
church.  The  Marcionites  did  not  receive  it,  nor  did  the  Barsilidi- 
ans,  and  some  other  heretics  ;  but  Titian,  the  head  of  the  Enera- 
tics,  received  it,  and  preferred  it  before  all  the  rest.  It  is  not 
certainly  known  from  what  phice  it  was  written,  nor  by  whom  it 
was  sent. 

Titus  was  deputed  to  preach  the  Gospel  in  Dalmatia ;  and  he 
was  still  there  in  the  year  65,  when  the  apostle  wrote  his  second 
epistle  to  Timothy.  He  afterwards  returned  into  Crete ;  from 
whence  it  is  said  he  propagated  the  Gospel  into  the  neighboring  isl- 
ands. He  dhd  at  the  age  of  94,  and  was  buried  in  Crete.  We 
are  assured  that  the  cathedral  of  the  city  of  Candia  is  ded'cated 
to  his  name;  and  that  his  head  is  preserved  there  entire.  The 
Greeks  keep  his  festival  on  the  25th  of  August,  and  the  Latins 
on  the  4th  of  Januaiy. 


566  LIVES    OF    THE    APOSTLES 


THE    VIRGIN    MARY. 


As  we  are  taught  by  the  predictions  of  the  prophets,  that  a 
virgin  was  to  be  the  mother  of  the  promised  Messiah,  so  we 
are  assured  by  the  unanimous  concurrence  of  the  evangelists, 
that  this  virgin's  name  was  Mary,  the  daughter  of  Joachim 
and  Anna,  of  the  tribe  of  Judah ;  and  married  to  Joseph  of 
the  same  tribe.  The  scripture,  indeed,  tells  us  no  more  of 
the  blessed  virgin's  parents,  than  that  she  was  of  the  family  of 
David. 

What  is  said  concerning  the  birth  of  Mary  and  her  parents  is 
to  be  found  only  in  some  apocryphal  writings ;  but  which,  how 
ever,  are  very  ancient.  St.  John  says,  that  Mary  the  wife  of  Cle- 
ophas  was  the  virgin's  sister  Mary,  that  was  of  the  royal  race  of 
David.  She  was  allied  likewise  to  the  family  of  Aaron,  since 
Elizabeth,  the  wife  of  Zacharias,  the  mother  of  John  the  Baptist, 
was  her  cousin. 

Not  to  build  upon  uncertainties,  thus  much  we  are  assured  by 
the  testimony  of  an  angel,  that  she  was  happy  above  all  other 
women,  in  the  divine  favor  ;  that  she  was  full  of  grace  ;  and  that 
the  Lord  was  with  her  in  a  peculiar  manner. 

For  since  the  Son  of  God,  in  order  to  become  a  man,  and  to 
dwell  among  us,  was  obliged  to  take  a  human  body  from  some 
woman,  it  was  agreeable  to  his  infinite  wisdom  that  he  should 
choose  for  this  purpose  one  whose  endowments  of  body  and  mind 
were  most  holy  and  pious ;  who  excelled  the  rest  of  her  sex  in 
chaste  and-virluous  disposition  ;  and  who,  in  short,  was  a  reposi- 
tory of  all  the  divine  graces. 

The  excesses  of  that  devotion  which  has  been  paid  to  the  bless- 
ed virgin,  and  the  legendary  tales  of  monks,  cannot  in  reason 
blemish  her  real  excellencies,  no  more  than  the  idolatries  of  the 
pagans  can  obscure  the  light  of  the  sun  which  is  deified.  After 
all  the  abuses  of  superstition  or  profaneness,  the  extremes  of  ho- 
nor and  dishonor,  there  will  ever  be  a  very  high  esteem  and  ven- 
eration due  to  the  mother  of  the  blessed  Jesus. 

That  the  mother  of  our  Lord,  notwithstanding  her  marriage, 
was  even  in  that  state  to  remain  a  pure  virgin,  and  to  conceive 
Christ  in  a  miraculous  manner,  is  the  clear  doctrine  of  the  holy 
scriptures.  "Behold,"  says  Isaiah,  in  chapter  vii.  prophesying 
of  this  mysterious  incarnation,  "  a  virgin  shall  conceive,  and 
bear  a  son."  The  Hebrew  word  Almak  most  properly  signifies 
a  virgin ;  and  so  it  is  translated  here  by  all  the  ancient  inter- 
preters ;  and  never  once  used  in  the  scriptures  in  any  other 


LIVES    OF    THE    APOSTLES.  567 

sense,  as  several  learned  men  have  proved  against  the  particular 
pretensions  of  the  modern  Jews.  It  primarily  signifies  "  hidden," 
or  "  concealed  ;"  whence  it  is  used  to  denote  a  virgin,  because 
of  the  custom  in  the  eastern  countries  of  keeping  such  con- 
cealed from  the  view  of  men,  never  suffering  them  to  stir  out  ol 
the  women's  apartments. 

Though  we  cannot  doubt  but  that  God,  who  ordained  this 
mystery,  provided  for  all  circumstances  requisite  to  its  accom- 
plishment ;  yet  we  may  consider  which  way  a  decorum  was  pre- 
served in  this  case  by  marriage.  St.  Matthew  says, "  The  virgin 
was  espoused  to  Joseph ;  and  that  before  they  came  together, 
she  was  found  to  be  with  child  of  the  Holy  Ghost."  Whence  we 
may  conclude  that  it  was  not  a  constant  custom  for  the  bride  to 
go  and  live  at  the  bridegroom's  house  immediately  upon  her  be- 
ing affianced  to  him. 

Notwithstanding  the  various  circumstances  relating  to  this 
affair,  as  told  us  in  apocryphal  books,  are  not  to  be  relied  on  as 
certain ;  yet,  however,  Mary's  resolution  of  continency,  even 
in  a  married  state,  cannot  be  called  in  question,  since  her  vir- 
ginity is  attested  by  the  Gospel ;  and  that  herself,  speaking  to 
the  Angel,  who  declared  to  her  that  she  should  become  the 
mother  of  a  son,  told  him,  "  That  she  knew  not  a  man,"  or  that 
she  lived  in  continency  with  her  husband.  For  which  reason, 
when  Joseph  perceived  her  pregnancy,  he  was  at  first  so  exceed- 
ingly surprised  and  scandalized  at  it,  that  he  resolved  to  put  her 
away,  but  secretly,  without  making  any  noise,  and  without  ob- 
serving the  common  formalities :  for  he  knew  the  mutual  reso- 
lutions they  had  agreed  to,  of  being  in  continence,  though  in  a 
state  of  marriage. 

The  virgin  Mary  then  being  espoused,  or  married,  to  Joseph, 
the  angel  Gabriel  appeared  to  her,  in  order  to  acquaint  her, 
that  she  should  become  the  mother  of  the  Messiah.  Mary 
asked  him  how  that  could  be,  since  she  knew  no  man.  To 
which  the  angel  replied,  that  the  Holy  Ghost  should  come 
upon  her,  and  the  power  of  the  Highest  should  overshadow 
her ;  so  that  she  should  conceive  without  the  concurrence  of 
any  man.  And  to  confirm  what  he  had  said  to  her,  and  show 
that  nothing  is  impossible  to  God,  he  added,  that  her  cousin 
Elizabeth,  who  was  old,  and  had  been  barren,  was  then  in  the 
sixth  month  of  her  pregnancy.  Mary  answered  him,  "  Behold 
the  handmaid  of  the  Lord,  be  it  unto  me  according  to  thy 
word."  And  by  the  miraculous  power  of  the  Holy  Ghost,  she 
presently  conceived  the  Son  of  God,  the  true  Emanuel,  that  is 
to  say,  "  God  with  us."  Whether  the  holy  virgin,  immediately 
after  the  annunciation,  went  up  to  the  passover  at  Jerusalem 
(as  some  have  imagined,  this  being  the  season  of  the  year  for 
it)  or  not.  we  have  no  account  from  the  Evangelist  St.  Luke  : 


568  LIVES    OF   THE    APOSTLES. 

but  this  he  assures  us,  that  a  little  while  after  she  set  out  for 
Hebron,  a  city  in  the  mountains  of  Judah,  in  order  to  visit  her 
cousin  Elizabeth,  to  congratulate  her  upon  her  pregnancy, 
which  she  had  learned  from  the  angel,  at  an  age  when  such  a 
blessing  was  not  usually  to  be  expected  ;  and  no  sooner  had  she 
entered  the  house  and  began  to  speak,  than  upon  Elizabeth's 
'icaring  the  voice  of  Mary's  salutation,  her  child,  young  John 
the  Baptist,  transported  with  supernatural  emotions  of  joy 
leaped  in  her  womb.  Whereupon  she  was  filled  with  the  Holy 
Ghost ;  and  being,  by  divine  inspiration,  acquainted  with  the 
mystery  of  the  incarnation,  she  saluted  Mary,  and  cried  out, 
"  Blessed  art  thou  amongst  women ;  and  blessed  is  the  fruit  of 
thy  womb.  And  whence  is  this  to  me,  that  the  mother  of  my 
Lord  should  come  to  me  ?  For  lo  !  as  soon  as  the  voice  of  thy 
salutation  sounded  in  mine  ears,  the  babe  leaped  in  my  womb 
for  joy.  And  blessed  is  she  that  believed,  for  there  shall  be  a 
performance  of  those  things  which  were  told  her  from  the  Lord." 
Then  Mary,  rilled  with  acknowledgments  and  supernatural  light, 
praised  God,  saying,  "  My  soul  doth  magnify  the  Lord,  and  my 
spirit  hath  rejoiced  in  God  my  Saviour,"  &c.  as  we  find  it  in  the 
hymn  called  Magnificat. 

After  Mary  had  continued  here  about  three  months,  till  Eliza- 
beth was  delivered  (as  St.  Ambrose  thinks,  that  she  might  see 
him  on  whose  account  she  principally  made  the  visit)  she  then 
returned  to  her  own  house. 

When  she  was  ready  to  be  delivered,  an  edict  was  published 
by  Ccesar  Augustus,  in  the  year  of  the  world  4000,  the  first  of 
Christ,  and  the  third  before  the  vulgar  era,  which  decreed, 
that  all  the  subjects  of  the  Roman  empire  should  go  to  their 
respective  cities  and  places,  and  there  have  their  names  regis- 
tered according  to  their  families.  Thus  Joseph  and  Mary, 
who  were  both  of  the  lineage  of  David,  repaired  to  the  city  of 
Bethlehem,  the  original  and  native  place  of  their  family.  But 
while  they  were  in  the  city,  the  time  being  fulfilled  in  which 
Mary  was  to  be  delivered,  she  brought  forth  her  first-born 
son,  wrapped  him  in  swaddling  clothes,  and  laid  him  in  a  man- 
ger of  the  stable  or  cavern  whither  they  had  retired ;  for  they 
could  find  no  place  in  the  public  inn,  because  of  the  great 
concourse  of  people  that  were  then  at  Bethlehem  on  the  same 
occasion  ;  or  they  were  forced  to  withdraw  into  the  stable  of  the 
inn,  not  being  able  to  get  a  more  convenient  place  for  her  to  be 
delivered. 

The  Greek  fathers  generally  agree  that  the  place  of  Christ's 
birth  was  a  cavern.  Justin  and  Eusebius  place  it  out  of  the 
city,  out  in  the  neighborhood ;  and  St.  Jerome  says,  it  was  at 
the  extremity  of  the  city,  towards  the  south.  It  was  commonly 
believed  that  the  Virgin  brought  forth  Jesus  the  night  after  her 


LIVES    OF    THE    APOSTLES.  569 

arrival  at  Bethlehem,  or  on  the  25th  of  December.  Such  is 
the  ancient  tradition  of  the  church.  The  fathers  inform  us  that 
Mary  brought  forth  Jesus  Christ  without  pain,  and  without  the 
assistance  of  any  midwife :  because  she  had  conceived  him  with- 
out concupiscence  ;  and  that  neither  she,  nor  the  fruit  she  brought 
forth  had  any  share  in  the  curse  pronounced  against  Adam  and 
Eve. 

At  the  same  time  the  angels  made  the  birth  of  Christ  known 
to  the  shepherds,  who  were  in  the  fields  near  Befchlehem ;  and 
who  came  in  the  night  to  see  Mary  and  Joseph,  and  the  child 
lying  in  the  manger,  in  order  to  pay  him  their  tribute  of  adora- 
tion. Mary  took  notice  of  all  these  things,  and  laid  them  up  in 
her  heart.  Some  time  after  came  the  Magi,  or  wise  men,  from 
the  East,  and  brought  to  Jesus  the  mysterious  presents  of  gold, 
frankincense,  and  myrrh,  having  been  directed  thither  by  a  star 
which  led  the  way  before  them,  to  the  very  place  where  the 
babe  lay.  After  this,  being  warned  by  an  angel  that  appeared 
to  them  in  a  dream,  they  returned  into  their  own  country  by  a 
way  different  from  that  by  which  they  came,  without  giving 
Herod  the  intelligence  he  wanted :  which  he  pretended  was  in 
order  to  come  and  worship  the  babe,  though  his  real  design 
was  to  cut  him  off,  from  a  jealousy  of  his  rivalling  him  in  his 
kingdom. 

But  the  time  of  Mary's  purification  being  come,  that  is,  forty 
days  after  the  birth  of  Jesus,  she  went  to  Jerusalem  in  order  to 
present  her  son  in  the  temple  ;  and  there  to  offer  the  sacrifice  ap- 
pointed by  the  law,  for  the  purification  of  women  after  child- 
birth. At  that  time  there  was  at  Jerusalem  an  old  man,  named 
Simeon,  who  was  full  of  the  Holy  Ghost,  and  had  received  a  se- 
cret assurance  that  he  should  not  die  before  he  had  seen  Christ 
the  Lord.  Accordingly,  he  came  into  the  temple  by  the  impulse 
of  the  Spirit  of  God,  and  taking  the  little  Jesus  in  his  arms,  he 
blessed  the  Lord  ;  and  then  addressing  himself  to  Mary,  said, 
"  This  child  is  set  for  the  rising  and  falling  of  many  in  Israel ; 
and  for  a  sign  which  shall  be  spoken  against  you ;  even  so  far 
that  thy  own  soul  shall  be  pierced  as  with  a  sword,  that  the  secret 
thoughts  in  the  hearts  of  many  may  be  discovered." 

Afterwards,  when  Joseph  and  Mary  were  preparing  to  return 
to  their  own  country  of  Nazareth,  the  angel  of  the  Lord  appear- 
ed to  Joseph  in  a  dream,  bidding  him  to  retire  into  Egypt  with 
Mary,  and  the  child,  because  Herod  had  a  design  to  destroy 
Jesus.  Joseph  obeyed  the  admonition,  arid  continued  in  Egypt 
till  after  the  death  of  Herod  :  when  both  he  and  Mary  returned 
to  Nazareth,  not  daring  to  go  to  Bethlehem,  because  it  was 
the  jurisdiction  of  Archelaus,  the  son  and  successor  of  Herod 
the  Great. 


570  LIVES    OF    THE    APOSTLES. 

Joseph  and  Mary  went  every  year  to  Jerusalem  to  the  feast 
of  the  passover  :  and  when  Jesus  was  twelve  years  of  age,  they 
brought  him  with  them  to  the  capital.  When  the  days  of  the 
festival  were  ended,  they  set  out  on  their  return  home  :  but  the 
child  Jesus  continued  at  Jerusalem,  without  their  perceiving 
it;  and  thinking  that  he  might  be  with  some  of  the  company, 
they  went  on  a  day's  journey ;  when  not  finding  him  among 
their  acquaintance,  they  returned  to  Jerusalem,  seeking  for  him. 
Three  days  after,  they  found  him  ia  the  temple,  sitting  among 
the  doctors,  hearing  them  and  asking  them  questions.  When 
they  saw  him,  they  were  filled  with  astonishment ;  and  Mary 
said  to  him,  My  son,  why  have  you  served  us  thus  ?  Behold 
your  father  and  myself,  who  have  sought  you  in  great  affliction. 
Jesus  answered  them,  Why  did  you  seek  me  ?  did  not  you  know 
that  I  must  be  employed  about  my  father's  business?  After- 
wards he  returned  with  them  to  Nazareth,  and  lived  in  filial  sub- 
mission to  them ;  but  his  mother  laid  up  all  these  things  in  her 
heart.  The  Gospel  says  nothing  more  of  the  Virgin  Mary,  till 
the  marriage  in  Cana  of  Galilee,  wnere  she  was  present,  with 
her  son  Jesus. 

In  process  of  time,  according  to  the  divine  appointment  re- 
specting his  mission,  our  Saviour  resolved  to  manifest  himself  to 
the  world,  and  therefore  went  to  the  baptism  of  St.  John,  from 
thence  into  the  wilderness,  and  thence  to  the  before-mentioned 
wedding,  to  which  he,  with  his  mother  and  disciples,  had  been 
invited.  At  this  entertainment  the  provision  of  wine  being 
somewhat  scanty,  (probably  because  the  friends  of  the  married 
couple  were  but  mean,)  Christ's  mother  told  her  son  they  had 
no  wine,  not  doubting  of  his  power  to  supply  them :  to  which 
Jesus  answered  in  terms  which  had  some  appearance  of  a  re- 
buke, "  Woman,  what  have  I  to  do  with  thee  ?  mine  hour  is  not 
yet  come."  St.  Chrysostom,  and  the  followers  of  him  in  his  ex- 
plications, impute  what  was  said  by  the  holy  Virgin  to  some 
motive  of  vanity,  and  that  she  was  tempted  by  a  desire  of  seeing 
her  own  credit  raised  by  the  miracles  of  her  son  ;  but  the  other 
fathers  and  commentators  ascribe  it  to  her  charity  and  com- 
passion towards  these  poor  people.  And  it  is  thought  that 
Christ's  answer  was  intended  for  more  general  use  than  the  pie- 
sent  occasion  ;  namely,  to  teach  us  to  wait  God's  time  of  doing 
his  own  works ;  and  certainly  our  Lord  designed  no  affront  to 
his  mother,  to  whom  he  always  paid  a  pious  and  filial  rever- 
ence. This  answer  is  imputed  by  the  said  fathers  and  commen- 
tators to  Jesus,  not  as  man  ;  but  to  Jesus,  as  the  Son  of  God. 
In  this  respect  he  says  to  Mary,  What  have  I  to  do  with  thee  ? 
I  know  when  I  ought  to  show  forth  my  power ;  nor  does  it  be- 
long to  you  to  appoint  me  the  time  of  working  miracles  ;  since 
the  proper  time  for  this  has  not  yet  begun;  and  further  mtima- 


LIVES    OF   THE    APOSTLES.  57 J 

ting,  that  when  it  did,  these  were  not  to  be  wrought  out  of  any 
private,  partial,  and  civil  views,  but  in  pursuance  of  that  great 
end  which  he  had  in  charge,  the  conversion  and  salvation  ol 
mankind.  And  so  his  mother  understood  him,  receiving  the  an- 
swer with  meekness,  and  charging  the  servants  to  attend  him, 
and  do  whatever  he  commanded  them. 

There  being  in  the  room  six  great  stone  pitchers,  Jesus  order- 
ed them  to  be  filled  brim-full  of  water ;  arid  afterwards  com- 
manded the  servants  to  draw  out  and  carry  it  to  the  master  of 
the  feast,  who,  on  tasting,  found  it  was  excellent  wine.  And  this 
is  the  first  miracle  Jesus  wrought  at  the  beginning  of  his  public 
ministry. 

From  hence  our  Lord  went  to  Capernaum  with  his  mother 
and  brethren  ;  that  is,  with  his  relations  and  disciples,  in  order, 
as  St.  Chrysostom  thinks,  to  fix  the  Virgin  Mary  in  a  settled  ha- 
bitation, while  he  travelled  about  the  country  in  the  exercise  of 
his  ministry  ;  and  this,  indeed,  seems  to  be  the  place  where  the 
holy  Virgin  afterwards  principally  resided.  St.  Epiphanius,  on 
the  contrary,  believed  that  she  followed  him  every  where,  during 
the  whole  time  of  his  preaching ;  though  we  do  not  find  that  the 
Evangelists  make  any  mention  of  her  when  they  speak  of  seve- 
ral holy  women  of  Galilee,  who  followed  him  and  ministered  to 
his  necessities. 

The  Gospel  informs  us  that  as  our  blessed  Saviour,  in  the 
course  of  his  travels  for  the  fulfilment  of  his  divine  mission,  was 
on  a  certain  day  teaching  in  a  house  at  Capernaum,  so  great  a 
crowd  of  people  stood  about  him  that  neither  he  nor  his  disci- 
ples had  time  to  take  any  refreshment,  which  caused  a  report  to 
be  spread  abroad,  that  he  had  fainted  away.  It  was  not  the 
multitude  who  raised  and  circulated  this  false  report,  but  the  ig- 
norant and  malicious  scribes  and  pharisees,  who  were  ever  de- 
vising such  methods  as  their  malicious  dispositions  could  project 
to  lessen  the  character  and  reputation  of  the  blessed  Jesus,  and 
to  prepossess  the  minds  of  the  people  against  the  doctrines  he 
preached  and  taught  It  was  from  this  view  they  raised  so  un- 
just a  report,  and  which  occasioned  some  confusion  and  inter- 
ruption for  a  time  ;  but  it  was  soon  discovered  to  be  false,  the 
tumult  appeased,  and  the  enemies  of  our  Lord  looked  upon  by 
the  people  with  that  contempt  they  deserved. 

The  mother  of  Jesus  and  his  brethren,  as  it  was  natural  foi 
them,  upon  hearing  such  a  report,  came  instantly  to  seek  him, 
and  endeavored  to  take  him  out  of  the  crowd,  in  order  to  give 
him  all  the  relief  in  their  power.  But  when  they  could  not  get 
into  the  house  for  the  throngs  of  people,  they  caused  a  message 
to  be  conveyed  from  one  to  another,  till  it  was  told  Jesus  "  that 
his  motner  and  his  brethren  were  at  the  door,  and  desired  to 
speak  with  him."  Jesus  being  accordingly  informed  of  their 


«V7'2  LIVES    OF    THE    APOSTLES. 

coming,  and  that  they  waited  to  speak  to  him,  being  at  that  in- 
stant engaged  in  the  work  of  his  ministry,  preaching  the  word 
of  God,  he  asked  this  question :  Who  is  rny  mother,  and  who 
are  my  brethren  ?  and  looking  upon  those  that  were  around  about 
him,  he  said,  These  are  my  mother  and  brethren  ;  declaring, 
"  That  whosoever  did  the  will  of  his  heavenly  Father,  the  same 
was  his  mother,  and  sister,  and  brother."  This  was  what 
Christ  hath  taught  in  another  place,  that  we  must  prefer  God 
to  all  human  relations,  and  give  the  preference  to  his  service. 
But  this  saying  could  not  reflect  upon  his  mother,  who  was 
among  the  principal  of  those  who  did  the  will  of  his  heavenly 
Father.  Immediately  upon  her  approach,  a  woman  of  the  com- 
pany said  with  a  loud  voice,  directing  her  words  to  Jesus, 
"Blessed  is  the  womb  that  bare  thee,  and  the  paps  which  thou 
hast  sucked."  To  which  he  replied,  "  Yea,  rather  blessed  are 
they  that  hear  the  word  of  God  and  keep  it."  Not  intimating 
hereby  that  she  who  had  the  honor  to  bear  him  did  not  deserve 
to  be  called  blessed  throughout  all  generations  ;  but  that  even 
her  happiness  consisted  more  ia  doing  the  will  of  Christ,  than  in 
giving  him  a  human  body. 

From  this  time  we  have  no  further  account  of  the  holy  Vir- 
gin, till  we  find  her  in  Jerusalem  at  the  last  passover  our  Sav- 
iour celebrated  in  that  city.  Here  she  saw  all  that  was  transact- 
ed against  him,  followed  him  to  Mount  Calvary,  and  stayed  at 
the  foot  of  the  cross  during  the  passion  of  her  blessed  Son.  We 
cannot  doubt  that  her  soul  \vas  at  this  time  pierced  through,  as 
old  Simeon  prophesied,  with  the  most  acute  pains  for  the  death 
of  such  a  Son.  Yet  her  constancy  was  remarkable  ;  for  when 
the  apostles  were  frightened  away  from  their  Master,  she  with  a 
courage  undaunted  and  worthy  of  the  mother  of  Christ,  contin- 
ued even  in  the  midst  of  the  executioners,  being  prepared  to  die 
with  her  son. 

On  this  melancholy  occasion  we  cannot  but  suppose  the  holy 
Virgin  to  have  been  affected  with  sentiments  fit  for  one  who 
had  so  miraculously  conceived,  and  so  carefully  observed  and 
laid  up  in  her  mind  all  occurrences  that  related  to  the  Son  of 
God.  . 

Our  blessed  Lord,  who  came  to  set  us  a  pattern  of  all  virtue 
through  the  whole  course  of  his  life,  was  pleased,  in  these  last 
moments,  to  teach  us  that  in  what  circumstances  soever  we  are, 
we  must  never  cast  ofF  that  love  and  care  which  God's  law 
obliges  us  to  have  for  those  who  gave  us  life.  Being  now  ready 
to  leave  the  world,  and  seeing  his  own  mother  at  the  foot  of  the 
cross,  and  his  beloved  disciple,  St.  John,  near  her,  he  be- 
queathed her  to  him  by  his  last  will  and  testament,  saying  to 
his  mother,  "  Woman,  behold  thy  son."  And  to  the  disciple, 


LIVES    OF   THE    APOSTLES.  573 

"  Behold  fhy  mother  ;  and  from  that  hour  the  disciple  took  her 
home  to  his  own  house." 

It  is  not  t.o  be  doubted  but  that  our  Saviour  appeared  to  his 
holy  mother  immediately  after  his  resurrection,  and  that  she  was 
the  first,  or  at  least  one  of  the  first,  to  whom  he  vouchsafed  this 
great  consolation. 

St.  Luke  acquaints  us,  in  the  first  chapter  of  the  Acts,  that  the 
Virgin  Mary  was  with  the  apostles  and  others,  and  continued  with 
them  when  assembled  at  Jerusalem  after  his  ascension,  waiting 
for  the  descent  of  the  Holy  Ghost ;  and  it  is  probable  that  from 
her  they  learned  the  whole  history  of  our  Lord's  private  life  be- 
fore his  baptism ;  though  St.  Chrysostom  will  have  them  to  be 
taught  it  by  revelation.  After  this  she  dwelt  in  the  house  of  St. 
John  the  Evangelist,  who  took  care  of  her  as  of  his  own  mother. 
It  is  thought  that  he  took  her  along  with  him  to  Ephesus,  where 
she  continued  some  time,  and  there  is  a  letter  of  the  council  of 
Ephesus,  importing,  that  in  the  fifth  century  it  was  believed  she 
was  buried  there. 

Yet  this  opinion  was  not  so  universally  received  but  that  some 
authors  of  the  same  age  think  the  Virgin  Mary  died  and  was 
buried  at  Jerusalem  :  or  rather  in  her  sepulchre  at  Gethsemane, 
near  that  city,  where  to  this  day  it  is  shown  in  a  magnificent 
church  dedicated  to  her  mine. 

Epiphanius,  the  most  learned  father  of  the  fourth  century, 
declares  he  could  not  tell  whether  she  died  a  natural  death,  or 
by  martyrdom :  or  whether  she  was  buried  or  not.  "  None 
(says  he)  knows  any  thing  of  her  decease  ;  but  that  it  was  glo- 
rious cannot  be  doubted.  That  body  which  was  perfectl) 
chaste  and  pure  must  enjoy  a  happiness  worthy  of  her  through 
whom  the  Son  of  Righteousness  arose  and  shone  upon  the 
world." 

A  learned  writer  has  added  to  the  before-cited  passage  of 
the  council  of  Ephesus,  another  remark  from  their  act :  "  That 
the  cathedral  church  of  Ephesus  was  dedicated  under  the  name 
of  the  Virgin  Mary ;  and  that  we  find  no  other  church  of  her 
name  at  that  time  in  any  approved  author."  For  though  the 
holy  Virgin  was  always  held  in  great  veneration,  yet  it  was  nol 
the  custom  of  the  first  ages  to  give  the  name  of  any  saint  to  a 
church,  except  they  had  some  of  the  relics,  or  built  it  in  the 
place  where  such  a  saint  was  martyred  ;  or  for  some  reason  of 
the  like  nature. 

The  sentiments  of  the  Roman  church  are,  that  she  is  dead ; 
but  they  are  divided  as  to  her  having  risen  again:  or  whether 
she  stays  for  the  general  resurrection  at  Ephesus,  Jerusalem,  01 
any  other  place. 

W  ith  regard  to  the  age  at  which  she  died,  and  the  precise 
year  of  her  death  it  is  needless  to  trouble  ourselves  about  this 


574  LIVES    OF   THE    APOSTLES. 

inquiry ;  since  nothing  can  be  said  on  these  matters  but  what  is 
very  doubtful :  and  they  cannot  be  fixed  but  at  random.  Nice- 
phorus  Callistus,  and  those  who  have  followed  him,  give  no 
proof  of  what  they  advance  on  this  subject,  and  therefore  de- 
serve no  credit.  Nor  shall  we  build  upon  the  description  of 
the  holy  Virgin  given  us  by  the  same  author,  who  says,  that 
she  was  of  a  moderate  stature ;  or  according  to  some,  a  little 
belowthe  ordinary  stature  of  women  ;  that  her  complexion  was 
of  the  color  of  wheat,  her  hair  fair,  her  eyes  lively,  the  eyeballs 
yellowish,  or  olive-colored,  her  eye-brows  black  and  semi-chcu- 
lar,  her  nose  pretty  long,  her  lips  red,  her  hands  and  fingers 
large,  her  air  grave,  simple,  and  modest,  her  clothes  neat,  with- 
out any  pride  and  ostentation,  and  of  the  natural  color  of  the 
wool.  It  has  been  said  that  St.  Luke  drew  her  picture  ;  and  in 
several  places  are  shown  pictures  of  her,  which,  it  is  affirmed, 
are  copies  from  the  original  by  St.  Luke. 

The  above-mentioned  Nicephorus  Callistus,  an  author  of  the 
14th  century,  is  the  first  who  has  spoken  of  this  in  a  positive 
manner  ;  but  Theodorus,  lecturer  of  the  church  of  Constantino- 
ple, who  lived  in  the  sixth  century,  says,  that  Eudocia  sent  from 
Jerusalem  to  Constantinople  to  the  empress  Pulcheria,  a  picture 
of  the  holy  Virgin  painted  by  St.  Luke.  But  we  need  be  in  no 
great  pain  about  this,  since  the  true  images  of  saints  are  the  ideas 
of  their  virtues,  which  we  should  form  in  our  minds,  and  express 
by  our  actions. 

Certain  it  is,  that  this  Holy  Evangelist  has  acquainted  us  with 
some  particulars  of  the  life  of  the  holy  Virgin,  that  could  hardly 
be  learned  from  any  one  but  herself;  which  may  incline  us  to 
believe  that  he  had  the  happiness  of  her  acquaintance,  and  a  tol- 
erable share  of  her  confidence. 

With  regard  to  her  character,  we  shall  only  mention  in  gene- 
ral, that  common  remark  which  the  Evangelists  make,  that  she 
was  more  disposed  to  think  than  to  speak ;  and  observed  the  ex- 
traordinary things  which  were  said  of  her  son  in  silence  ;  or,  as 
they  express  it,  "  she  pondered  them  in  her  heart." 


LIVES    OF   THE    APOSTLES.  575 


MARY,  THE  SISTER  OF  LAZARUS. 


Tins  holy  woman  had  been  preposterously  confounded  with 
the  sinful  person  who  sat  at  the  feet  of  the  blessed  Jesus  weep- 
ing, while  he  was  at  meat  in  the  house  of  Simon  the  leper,  (see 
Luke  vii.  37.  39.)  Who  this  sinner  was  is  unknown  ;  some  will 
have  her  to  be  Mary  Magdalene ;  but  this  opinion  has  nothing 
more  than  conjecture  for  its  basis. 

But  whoever  that  sinner  was,  she  was  a  very  different  person 
from  Mary  the  sister  of  Lazarus,  who,  with  her  sister  Martha, 
lived  with  her  brother  at  Bethany,  a  village  near  Jerusalem. 
The  blessed  Jesus  had  a  particular  affection  for  this  family,  and 
often  retired  to  their  house  with  his  disciples.  One  day,  and 
perhaps  the  first  time  that  Jesus  went  thither,  Martha  received 
him  with  remarkable  affection,  and  took  the  greatest  pains  in 
providing  a  proper  entertainment  for  him  :  but  Mary  her  sister 
continued  sitting  at  our  Saviour's  feet,  listening  to  his  words 
with  peculiar  attention.  This  Martha  considered  as  an  instance 
of  disrespect,  and  therefore  said  to  Jesus,  "  Lord,  dost  thou  not 
care  that  my  sister  hath  left  me  to  serve  alone  ?  Bid  her  there- 
fore that  she  help  me."  But  the  blessed  Jesus  justified  Mary, 
by  telling  her  sister,  that  she  had  chosen  the  better  part,  which 
should  not  be  taken  from  her. 

Some  time  after,  their  brother  Lazarus  fell  sick,  and  his  sis- 
ters sent  to  acquaint  Jesus  of  the  misfortune ;  but  he  did  not 
arrive  at  Bethany  till  after  Lazarus  was  dead.  Martha,  hear- 
ing Jesus  was  come  into  the  neighborhood,  went  and  told  him, 
that  if  he  had  not  been  absent  her  brother  had  been  still  alive. 
Jesus  promised  her  that  her  brother  should  rise  again.  To 
which  Martha  answered,  "  I  know  that  he  shall  rise  again  at 
the  last  day."  Jesus  replied,  "  I  am  the  resurrection  and  the 
life ;  he  that  believeth  in  me,  though  he  were  dead,  yet  shall  he 
h've  :  and  whosoever  liveth  and  believeth  in  me,  shall  never  die. 
Belie  vest  thou  this  ?"  Martha  answered,  "  Yea  Lord :  I  believe 
that  thou  art  the  Christ  the  Son  of  God,  which  should  come  into 
the  world." 

Having  said  this,  she  departed,  and  gave  her  sister  notice 
privately  that  Jesus  was  come.  Mary,  as  soon  as  she  neard 
the  welcome  tidings,  arose  and  went  to  Jesus ;  and,  as  Martha 
had  done  before  her,  said,  "  Lord  if  thou  hadst  been  here,  my 
brother  had  not  died."  The  blessed  Jesus  was  greatly  moved 
at  the  pathetic  complaints  of  these  two  worthy  sisters,  and  on 


576  LIVES    OF    THE    APOSTLES. 

asking  where  they  had  buried  him,  they  conducted  him  to  the 
sepulchre. 

On  his  arrival  at  the  place  where  the  body  of  Lazarus  was  de- 
posited, the  great  Redeemer  of  mankind  groaned  deeply  in  his 
spirit  ;  he  wept,  he  prayed  to  his  Father,  and  then  cried  with  a 
loud  voice,  "  Lazarus,  come  forth."  The  dead  obeyed  the  voice 
of  the  Son  of  God;  Lazarus  immediately  revived,  and  Jesus  re- 
stored him  to  his  sisters. 

Alter  perform  ing  this  stupendous  miracle,  Jesus  departed  from 
the  neighborhood  of  Jerusalem,  and  did  not  return  thither  til. 
some  days  before  the  passover.  Six  days  before  that  festival,  Je- 
sus came  again  to  Bethany  with  his  disciples,  and  was  invited  to 
a  supper  at  the  house  of  Simon  the  leper.  Martha  attended,  and 
Lazarus  was  one  of  the  guests. 

During  the  supper,  Mary,  to  express  her  gratitude,  took  a 
pound  of  spikenard,  a  very  precious  perfume,  and  poured  it  on 
the  head  and  feet  of  Jesus,  wiping  his  feet  with  the  hair  of  her 
head ;  and  the  whole  house  was  filled  with  the  odour  of  the  oint- 
ment. Judas  Iscariot  was  highly  offended  at  this  generous 
action  ;  but  his  Master  vindicated  Mary,  and  told  him,  that  by 
this  she  had  prevented  his  embalment,  signifying  that  his  death 
and  burial  were  at  hand. 

After  this  we  have  no  account  of  Mary,  the  sister  of  Lazarus, 
in  the  sacred  writings.  Several  authors,  indeed,  by  not  distin- 
guishing properly  between  Mary  the  sister  of  Martha,  and  Mary 
Magdalene,  say,  that  she  was  present  at  the  crucifixion  of  the 
great  Redeemer  of  mankind  ;  and  also  that  both  she  and  her  sis- 
ter accompanied  the  women  who  went  to  embalm  the  body.  This 
is  not,  indeed,  improbable  ;  but  it  is  certain  neither  of  them  are 
particularly  mentioned  by  the  evangelists.  The  ancient  Latins 
believed,  and  the  Greeks  are  of  the  same  opinion,  that  both 
Martha  and  Mary  continued  at  Jerusalem,  and  died  there  ;  and 
several  ancient  Martyrologists  place  their  feast  on  the  nineteenth 
of  January. 


JOSEPH. 

JOSEPH,  or  Joses,  was  the  son  of  Mary  Clcophas,  brother  to 
St.  James  the  Less,  and  a  near  relation  to  the  blessed  Jesus, 
according  to  the  flesh :  being  the  son  of  Mary,  the  holy  Virgin's 


LIVES    OF    THE    APOSTLES.  577 

sister,  and  Cleophas,  who  was  Joseph's  brother,  or  son  to  Jo- 
seph himself,  as  several  of  the  ancients  suppose  :  who  have  as- 
serted that  Joseph  was  married  to  Mary  Cleophas,  or  Escha,  be- 
fore he  was  married  to  the  holy  Virgin.  Some  believe  Joseph 
the  son  of  Mary  Cleophas,  to  be  the  same  with  Joseph  Barsabas, 
surnamed  the  Just,  who  is  mentioned  in  the  Acts 'of  the  Apostles, 
and  was  proposed,  with  St.  Matthias,  to  fill  up  the  traitor  Judas' 
place  ;  but  in  this  there  is  no  certainty.  We  learn  nothing  par- 
ticular in  Scripture  concerning  Joseph,  the  brother  of  our  Lord. 
If  he  was  one  of  those  among  his  near  kinsmen  who  did  not  be- 
lieve in  him,  when  they  would  have  persuaded  him  to  go  to  the 
feast  of  the  tabernacles  some  months  before  our  Saviour's  death 
it  is  probable  that  he  was  afterwards  converted ;  for  it  is  intima- 
ted in  Scripture,  that  at  last  all  our  Saviour's  brethren  believed 
in  him  ;  and  St.  Chrysostom  says,  that  they  were  signalized  for 
the  eminence  of  their  faith  and  virtue. 


JOSEPH  OF  ARIMATHEA. 

JOSEPH  of  Arimathea,  or  of  Ranatha,  Rama  or  Ramula,  a 
city  between  Joppa  and  Jerusalem,  was  a  Jewish  senator,  and 
privately  a  disciple  of  Jesus  Christ :  he  was  not  consenting  to 
the  designs  of  the  rest  of  the  Jews,  particularly  the  members  of 
the  Sanhedrim,  who  condemned  and  put  Jesus  to  death ;  and 
when  our  Saviour  was  dead,  he  went  boldly  to  Pilate,  and  desir- 
ed the  body  of  Jesus  in  order  to  bury  it.  This  he  obtained,  and 
accordingly  buried  it  after  an  honorable  manner  in  a  sepul- 
chre newly  made  in  a  garden  ;  which  was  upon  the  same  Mount 
Calvary  where  Jesus  had  been  crucified.  After  he  had  placed 
it  there,  he  closed  the  entrance  of  it  with  a  stone  cut  particu- 
larly for  this  purpose,  and  which  exactly  filled  the  open  part 
of  it. 

The  Greek  church  keeps  the  festival  of  Joseph  of  Arimathea, 
July  the  31st. 

We  do  not  meet  with  his  name  in  the  old  Latin  Martyrologis ; 
nor  was  it  inserted  in  the  Roman  till  after  the  year  1585.  The 
body  of  Joseph  of  Arimathea  was,  it  is  said,  brought  to  the  ab- 
bey of  Moyenmontier  by  Fortunatus,  archbishop  of  Grada  ;  to 
which  Charlemagne  had  given  this  monastery  under  the  denomi 

37 


579  LIVES    OF   THE    APOSTLES. 

nation  of  a  benefice.  His  remains  were  honoied  till  the  tenth 
age  :  but  then  the  monastery  being  given  to  canons,  who  con- 
tinued seventy  years  there,  the  relics  were  carried  away  by  some 
foreign  monks,  and  so  lost  with  many  others. 


NICODEMUS. 


NICODEMUS,  one  of  the  disciples  of  our  blessed  Saviour,  was 
a  Jew  by  nation,  and  by  sect  a  pharisee.  The  Gospel  calls  him 
a  Ruler  of  the  Jews  ;  and  Christ  gives  him  the  name  of  a  Mas- 
ter of  Israel.  When  our  Saviour  began  to  manifest  himself  by 
his  miracles,  at  Jerusalem,  at  the  first  passover  which  he  cele- 
brated there  after  his  baptism,  Nicodemus  made  no  doubt  but 
that  he  was  the  Messiah,  and  came  to  him  by  night,  that  he 
might  learn  of  him  the  way  of  salvation.  Jesus  told  him,  that 
no  one  could  see  the  kingdom  of  heaven,  except  he  should  be 
born  again.  Nicodemus  taking  this  in  the  literal  sense,  made 
answer,  How  can  a  man  be  born  again  ?  Can  he  enter  a  second 
time  into  his  mother's  womb  ?  To  which  Jesus  replied,  If  a  man 
be  not  born  again  of  water  and  the  Spirit,  he  cannot  enter  into 
the  kingdom  of  God.  That  which  is  born  of  the  flesh,  is  flesh  ; 
•»nd  that  which  is  born  of  the  Spirit,  is  Spirit.  Nicodemus  asked 
him,  How  can  these  things  be  ?  Jesus  answered :  "  Art  thou  a 
master  of  Israel,  and  ignorant  of  these  things  ?  We  tell  you 
what  we  know,  and  you  receive  not  our  testimony.  If  you 
believe  not  common  things,  and  which  may  be  called  earthly, 
how  will  you  believe  me  if  I  speak  to  you  of  heavenly  things  ? 
And  as  Afoses  lifted  up  the  brazen  serpent  in  the  wilderness,  so 
must  the  Son  of  Man  be  lifted  up  on  high  :  for  God  has  so  loved 
the  world  that  he  has  given  his  only  Son  ;  so  that  no  man  who 
believes  in  him  shall  perish,  but  shall  have  eternal  life  ;  for  God 
sent  his  Son  into  the  world,  that  the  world  through  him  might 
be  saved." 

After  this  conversation,  Nicodemus  became  a  disciple  of  Je- 
sus Christ ;  and  there  is  no  doubt  to  be  made  but  he  came  to 
hear  him  as  often  as  our  Saviour  came  to  Jerusalem.  It  hap- 
pened on  a  time,  that  the  priests  and  pharisees  had  sent  officers 
to  seize  Jesus,  who  returned  to  them,  and  made  this  report,  that 
never  man  spoke  as  he  did ;  to  which  the  pharisees  replied, 
"  Are  you  also  of  his  disciples  ?  Is  there  any  one  of  the  elders 


LIVES    OF   THE    APOSTLES.  579 

or  pharisees  that  have  believed  in  him  ?"  Then  Nicodemus 
thought  himself  obliged  to  make  answer,  saying,  "  Does  the 
law  permit  us  to  condemn  any  one  before  he  is  heard  ?"  To 
which  they  replied,  "  Are  you  also  a  Galilean  ?  Read  the  scrip- 
tures, and  you  will  find  that  never  any  prophet  came  out  of  Gal- 
ilee." After  this  the  council  was  dismissed.  At  last  Nicode- 
mus declared  liimself  openly  a  disciple  of  Jesus  Christ,  when  he 
came  with  Joseph  of  Arirnathea  to  pay  the  last  duties  to  the 
body  of  Christ  crucified  :  which  they  took  down  from  the  cross, 
embalmed  and  laid  in  the  sepulchre. 

Nicodemus  received  baptism  from  the  disciples  of  Christ ;  but 
it  is  uncertain  whether  before  or  after  his  passion. 

The  Jews  being  informed  of  this,  deposed  him  from  his  digni- 
ty of  senator,  excommunicated  and  drove  him  from  Jerusalem, 
It  is  said  also,  that  they  would  have  put  him  to  death ;  but  that 
in  consideration  of  Gamaliel,  who  was  his  uncle,  or  cousin- 
german,  they  contented  themselves  with  beating  him  almost  to 
death,  and  plundering  his  goods. 

Gamaliel  conveyed  him  to  his  country  house,  and  provided 
him  with  what  was  necessary  for  his  support ;  and  when  he  died, 
Gamaliel  buried  him  honorably  near  St.  Stephen. 

His  body  was  discovered  in  415,  together  with  those  of  St. 
Stephen  and  Gamaliel ;  and  the  Latin  church  pays  honor  to  all 
three  on  the  third  of  August. 


JOHN    MARK. 

JOHN  MARK,  cousin  to  St.  Barnabas,  and  a  disciple  of  his, 
was  the  son  of  a  Christian  woman,  named  Mary,  who  had  a 
house  in  Jerusalem,  where  the  apostles  and  the  faithful  generally 
used  to  meet.  Here  they  were  at  prayers  in  the  night,  when  St. 
Peter,  who  was  delivered  out  of  prison  by  the  angel,  came  and 
knocked  at  the  door :  and  in  this  house  the  celebrated  church  of 
Sion  was  said  to  have  been  afterwards  established. 

John  Mark,  whom  some  very  improperly  confound  with  the 
Evangelist  St.  Mark,  adhered  to  St.  Paul  and  St.  Barnabas, 
and  followed  them  in  their  return  to  Antioch :  he  continued  in 
their  company  and  service  till  they  came  to  Perga,  in  Pam- 
phylia,  but  then  seeing  that  they  were  undertaking  a  longer 


6SO  LIVES    OF    THE    APOSTLES. 

I'.niriiey,  he  left  them,  and  returned  to  Jerusalem.  This  hap- 
pened in  the  year  45  of  the  common  era. 

Some  years  after,  that  is  to  say  in  the  year  51,  Paul  and  Bar- 
nabas preparing  to  return  into  Asia,  in  order  to  visit  the  churches 
which  they  had  formed  there,  Barnabas  was  of  opinion  that 
John  Mark  should  accompany  them  in  this  journey  ;  but  Paul 
would  not  consent  to  it :  upon  which  occasion  these  two  apostles 
separated.  Paul  went  to  Asia,  and  Barnabas,  with  John  Mark, 
to  the  Isle  of  Cyprus.  What  John  Mark  did  after  this  journey 
we  do  not  know,  till  we  find  him  at  Rome  in  the  year  63, 
performing  signal  service  for  St.  Paul  during  his  imprisoment. 

The  apostle  speaks  advantageously  of  him  in  his  Epistle  to 
the  Colossians :  "  Marcus,  sister's  son  to  Barnabas,  saluteth 
you.  If  he  cometh  unto  you,  receive  him."  He  makes  men- 
tion of  him  again  in  his  epistle  to  Philemon,  written  in  the 
year  62,  at  which  time  he  was  with  St.  Paul  at  Rome ;  but  in 
the  year  65  he  was  with  Timothy  in-  Asia.  And  St.  Paul  wri- 
ting to  Timothy,  desires  him  to  bring  Marcus  to  Rome  ;  adding 
that  he  was  useful  to  him  in  the  ministry  of  the  Gospel. 

In  the  Greek  and  Latin  churches,  the  festival  of  John  Mark 
is  'kept  on  the  27th  of  September.  Some  say  that  he  was 
bishop  of  Bib] is,  in  Pho3nicia.  The  Greeks  give  him  the  title 
of  apostle  ;  and  say  that  the  sick  were  cured  by  his  shadow 
only.  It  is  very  probable  that  he  died  at  Ephesus,  where  his 
tomb  was  very  much  celebrated  and  resorted  to.  He  is  some- 
times called  simply  John  or  Mark.  The  year  of  his  death  we 
are  strangers  to  ;  and  shall  not  collect  all  that  is  said  of  him  in 
apocryphal  and  uncertain  authors. 


CLEMENT. 


CLEMENT  is  mentioned  by  St.  Paul,  in  his  epistile  to  the  Phi- 
lijipians,  where  the  apostle  says  that  Clement's  name  is  written 
in  the  book  of  life.  The  generality  of  the  fathers,  and  other 
interpreters,  make  no  question  but  that  this  is  the  same  Clement 
who  succeeded  St.  Peter  after  Linus  and  Cletus,  in  the  govern- 
ment of  the  church  of  Rome  ;  and  this  seems  to  be  intimated, 
when  in  the  office  of  St.  Clement's  day,  that  church  appoints 
this  part  of  the  epistle  to  the  Philippians  to  be  read. 


LIVES    OF   THE    APOSTLES.  5S I 

We  find  several  things  relating  to  Clement's  life  in  the  recog- 
nitions and  constitutions  called  apostolical ;  but  as  those  work? 
are  not  looked  upon  as  authentic,  though  there  may  be  truths  in 
them  derived  from  the  tradition  of  the  first  ages,  little  stress  is  to 
be  laid  upon  their  testimony.  St.  Chrysostom  thinks  that  Cle- 
ment, mentioned  by  St.  Paul  in  his  Epistle  to  the  Philippians, 
was  one  of  the  apostle's  constant  fellow-travellers.  Irenceus. 
Origen,  Clemens  of  Alexandria,  and  others  of  the  ancients  assert 
that  Clement  was  a  disciple  of  the  apostle;  that  he  had  seen 
them,  and  heard  their  instructions.  St.  Epiphanius,  Jerome, 
Rufinus,  Bede,  and  some  others,  were  of  opinion,  that  as  the 
apostles  St.  Peter  and  St.  Paul  could  not  be  continually  at  Home, 
by  reason  of  the  frequent  journeys  which  they  were  obliged  to 
make  to  other  places,  and  it  was  not  proper  that  the  city  of  Rome, 
should  be  without  a  bishop,  there  was  a  necessity  to  supply  the 
want  of  them  by  establishing  Linus,  Anaclet,  and  Clement  there. 
The  constitutions  inform  us,  that  Linus  was  ordained  by  St. 
Paul ;  Tertullian  and  Epiphanius  say,  that  St.  Peter  ordained 
Clement.  Rufinus  tells  us,  that  this  apostle  chose  St.  Clement 
for  his  successor.  But  Epiphanius  believes,  that  after  be  had  been 
made  bishop  of  Rome  by  St.  Peter,  he  refused  to  exercise  his 
office,  till,  after  the  death  of  Linus  and  Anaclet,  he  was  obliged 
to  take  upon  himself  the  care  of  the  church ;  and  this  is  the  most 
generally  received  opinion.  St.  Peter's  immediate  successor 
was  Linus:  Linus  was  succeeded  by  Anacletus:  and  Anacletus 
by  Clement,  in  the  year  of  Christ  91,  which  was  the  tenth  of 
Domitian's  reign. 

During  his  pontificate,  the  church  of  Corinth  having  been 
disturbed  by  a  spirit  of  division,  St.  Clement  wrote  a  large  let- 
ter to  the  Corinthians,  which  is  still  extant,  and  was  so  much 
esteemed  by  the  ancients,  that  they  read  it  publicly  in  many 
churches ;  and  some  have  been  inclined  to  range  it  among  the 
canonical  writers.  The  emperor  Domitian  intended  to  declare 
war  against  the  church  of  Christ :  his  design  was  made  known 
to  Hermas,  and  he  ordered  to  give  a  copy  of  it  to  Clement, 
that  he  mighi  communicate  it  to  other  churches,  and  exhort 
them  to  provide  against  the  storm.  We  have  no  certain  ac- 
count of  what  happened  to  St.  Clement,  during  this  persecu- 
tion: but  we  are  very  well  assured  th.it  he  lived  to  the  third 
year  of  Trajan.  His  festival  is  set  down  by  Bede,  and  all  the 
Latin  Martyrologies,  on  the  twenty-third  of  November.  The 
Greeks  honor  him  on  the  twenty-fourth  and  twenty-fifth  of  the 
same  month.  Rufinus,  arid  pope  Zozimus,  give  him  the  title 
of  Martyr;  and  the  Roman  church,  in  its  canon,  places  him 
among  the  saints  who  have  sacrificed  their  lives  for  Jesus 
Christ.  We  read  in  an  ancient  history,  to  the  authenticity  of 


LIVES    OF    THE    APOSTLES. 


which,  however,  there  are  some  exceptions,  that  St.  Clement  was 
banished  by  Trajan  to  the  Chersonesus,  beyond  the  Euxine  Sea  : 
besides  other  particulars  in  his  history  which  we  shall  not  mention, 
as  not  being  well  authenticated. 


MARY  MAGDALENE. 


MARY  MAGDALENE  was  a  native  either  of  Magdala,  a  town  in 
Galilee,  on  the  other  side  of  Jordan,  or  Magdalos,  a  town  situated 
at  the  foot  of  Mount  Carmel,  and  had  her  surname  from  the  place 
of  her  birth.  Some  will  have  it  that  she  was  the  sinner  men- 
tioned by  St.  Luke,  chap.  vii.  37,  &c.,  but  this  opinion  is  built 
only  on  conjecture.  The  Evangelists  Luke  and  Mark  tell  us, 
that  Jesus  had  cast  out  of  her  seven  devils  ;  which  some  under- 
stand in  a  literal,  and  others  in  a  figurative  sense. 

But  however  this  be,  she  became  a  constant  attendant  on  the 
blessed  Jesus,  after  he  had  removed  her  plague.  She  followed 
him  to  Mount  Calvary,  continued  amidst  the  Roman  guards  at 
the  foot  of  the  cross,  with  the  Holy  Virgin,  and  saw  his  precious 
body  laid  in  the  tomb.  After  which  she  returned  to  Jerusalem, 
to  purchase  spices  to  embalm  him,  as  soon  as  the  sabbath  was 
over. 

It  was  she  who  carried  the  welcome  tidings  to  Peter  and  John ; 
and  to  her  our  blessed  Lord  himself  first  appeared  after  his  re- 
surrection. The  apostles  did  not,  however,  believe  her  report 
till  it  was  confirmed  by  others,  and  they  themselves  had  seen  the 
Saviour  of  the  world. 

We  have  no  further  account  of  Mary  Magdalene  in  the  sa- 
cred writings.  But  Modestus,  archbishop  of  Constantinople  in 
the  seventh  century,  tells  us,  that  she  continued  at  Jerusalem 
till  the  death  of  the  Holy  Virgin,  after  which  she  retired  to 
Ephesus,  and  resided  with  St.  John  till  she  sealed  the  faith  she 
had  so  long  professed  with  her  blood.  She  was  buried  by  the 
Christians  at  Ephesus,  where  her  tomb  was  shown  in  the  seventh 
century. 

But  the  emperor,  Leo  the  Wise, caused  her  body  to  be  removed 
from  Ephesus  to  Constantinople,  the  latter  end  of  the  ninth  cen- 
tury, in  order  to  its  being  interred  in  the  church  erected  to  the 
honor  of  the  apostles. 


LIVES    OF   THE    APOSTLES.  583 

Thus  have  we  given  the  fullest  account  of  the  followers  of  the 
blessed  Jesus ;  the  persons  who  spread  the  light  of  the  Gospel 
over  the  whole  world,  removed  the  veil  of  ignorance  and  super- 
stition drawn  over  the  kingdoms  of  the  earth,  and  taught  us  the 
method  of  attaining  eternal  happiness  in  the  courts  of  the  New 
Jerusalem. 

May  we  all  follow  their  glorious  example  !  May  we  imitate 
their  faith,  their  piety,  their  charity,  and  their  love  !  Then  shall 
we  pass  "  through  things  temporal,  in  such  a  manner,  that  we 
shall  finally  gain  the  things  eternal,"  and  through  the  merits  of 
an  all-perfect  Redeemer,  be  admitted  as  worthy  guests  at  the 
marriage-supper  of  the  Lamb. 


THE 


HISTORY  OF  THE  JEWS 


An  Account  of  the  Troubles  of  the  Jews,  particularly  those  Ca- 
lamities which  fell  upon  them  at  the  time  of  the  Destruction 
of  Jerusalem. 

As  the  history  on  which  we  are  now  about  to  enter  is  uncom- 
monly interesting,  there  is  a  peculiar  propriety  in  our  recapitu- 
lating such  circumstances  as  may  be  necessary  for  our  more  per- 
fect understanding  of  it.  The  reader  will  easily  recollect,  that 
from  the  time  of  Judas  Maccabeus,  the  Jewish  nation  was  gov- 
erned by  the  Asmonean  family,  who  united  the  sanctity  of  the 
priesthood  with  the  authority  of  the  chief  magistrate,  till,  in 
consequence  of  domestic  dissensions,  they  were  reduced  to  a  state 
of  subjection  to  the  Roman  republic,  an  event  which  took  place 
in  the  sixty-third  year  before  the  Christian  era.  They  still,  how- 
ever, retained  some  shadow  of  royalty  till  the  year  A.  C.  37. 
when  Jerusalem  was  taken  by  Herod,  and  Antigonus,  the  last 
of  the  Asmonean  race,  committed  to  a  close  imprisonment.  The 
reign  of  Herod,  splendid,  vigorous,  and  bloody,  continued  till 
a  little  after  the  birth  of  Christ,  that  is,  about  three  years  before 
the  commencement  of  the  common  account. 

Herod  had  nine  wives ;  the  first  of  whom,  named  Doris,  was 
the  mother  of  Antipater,  who  is  stigmatized  as  the  worst  of  all 
Herod's  sons,  and  was  put  to  death  for  treason  during  the  last 
sickness  of  his  father.  The  second  of  them  was  JVIariamne,  the 
daughter  of  Simon,  the  high-priest.  By  this  excellent  princess 
he  had  a  son,  whom  Josephus  names  Herod,  and  Luke,  Philip, 
the  husband  of  that  Herodias  on  whose  account  John  the  Bap- 
tist was  beheaded.  The  third,  who  was  his  brother's  daughter, 
and  the  fourth,  who  was  his  first  cousin,  both  of  them  died 
childless.  The  fifth  wife  was  Martac,  a  Samaritan,  by  whom  he 
had  Archelaus  and  Antipas :  the  former  succeeded  him  in  the 
half  of  the  kingdom,  under  the  name  of  Tetrarch ;  and  the  lat- 
ter called  also  Philip,  was  Tetrarch  of  Iturea  and  Trachonitis, 


HISTORY    OF    THE    JEWS.  585 

and  married  Salome,  the  daughter  of  Herodias,  who  demanded 
the  head  of  John  the  Baptist  as  the  reward  of  her  dancing. — 
This  Prince  died  without  issue.  Herod's  sixth  wife,  Cleopatra, 
who  was  a  native  of  Jerusalem,  had  two  sons,  Herod  Antipas 
and  Philip.  Herod  Antipas  was  he  that  married  Herodias,  his 
brother  Philip's  wife,  ordered  the  execution  of  John,  and  com- 
manded his  soldiers  to  insult  our  Saviour.  Pallas,  the  seventh 
wife,  had  a  son  named  Phasael.  The  eighth  was  Phaedra,  by 
whom  he  had  only  one  daughter  named  Roxana.  And  bv  the 
last,  called  Elpis,  he  had  another  daughter  called  Salome. 

Aristobulus,  thte  son  of  the  beloved  Mariamne,  left  two  sons, 
Agrippa,  who  is  in  the  Acts  called  Herod,  and  noted  as  the  per- 
secutor of  the  Christians ;  Herod,  king  of  Chalais,  a  province 
of  Syria  ;  and  a  daughter  named  Herodias.  Agrippa  was  the 
father  of  that  king  Agrippa  before  whom  Paul  pleaded,  his  sister 
Bernice,  and  Drusilla,  the  wife  of  Felix. 

It  has  been  already  mentioned  that  the  land  of  Israel  was  now 
considered  as  an  appendage  of  Syria,  and  divided  into  four 
parts,  called  Tetrarchies.  Of  these,  Herod  Antipas  governed 
Galilee  and  Perea,  or  the  country  beyond  Jordan.  Philip,  the 
son  of  Martac,  occupied  Iturea  arid  Trachonitis,  a  rocky  coun- 
try, which  afforded  great  shelter  to  robbers.  Lysanias  was  Tc- 
trarch  of  Abilene ;  and  Pontius  Pilate  was  the  procurator,  or 
Roman  governor  of  Judea. 

The  government  of  Pilate  appears  to  have  been  uncommonly 
bloody  and  oppressive  ;  yet,  as  Dr.  Lardner  observes,  that  they 
had,  according  to  the  sacred  writers,  the  free  exercise  of  their 
religion,  is  evident  from  the  whole  tenor  of  the  history  contained 
in  the  Gospels,  and  the  Acts  of  the  Apostles ;  they  had  their 
synagogues ;  the  tew  and  the  prophets  were  read  there ;  our 
Saviour  taught  in  the  synagogues ;  whenever  he  healed  any 
lepers,  he  bade  them  go  and  show  themselves  to  the  priests  and 
offer  the  gifts  that  Moses  commanded. 

The  Jews  were,  at  this  time,  divided  into  several  sects,  among 
which,  the  most  distinguished  were  the  Pharisees,  the  Sadducees, 
and  the  Essenes. 

The  Pharisees  are  generally  supposed  to  have  derived  their 
name  from  a  Chaldaic  word,  which  signifies  to  separate,  because 
they  separated  themselves  from  the  rest  of  the  Jews,  leading  a 
more  austere  life,  and  professing  a  greater  degree  of  holiness, 
and  more  religious  observation  of  the  law.  They  paid  great 
deference  to  their  elders,  whom  they  never  presumed  to  con-* 
tradict,  and  possessed  a  high  reputation  on  account  of  their  sup- 
posed equity,  temperance  and  wisdom.  They  held  that  fate 
governed  all  things,  but  not  in  so  absolute  a  manner  as  to  ex- 
clude the  operations  of  the  human  will :  that  the  soul  was  im- 
mortal, and  reserved  for  a  future  state  of  rewards  and  punish- 


586  HISTORY   OF    THE    JEWS. 

mcnts.  Most  of  the  Jews  of  the  present  day,  adhere  to  the 
Pharisaic  doctrine,  though  they  do  not  generally  praise  their 
extreme  austerity  of  life. 

The  Sadducees  generally  consisted  of  persons  of  the  greatest 
opulence  and  distinction  ;  and  though  they  attended  on  the  tem- 
ple worship,  were  generally  considered  as  a  kind  of  deists  or  free- 
thinkers. They  accustomed  themselves  to  investigate  every  thing, 
and  dispute  freely  with  their  teachers.  He  says,  that  when  they 
were  advanced  to  public  offices,  they  were  obliged  to  conduct 
themselves  as  Pharisees,  in  order  to  secure  the  favor  of  the  ^>eo 
pie.  i 

The  Essenes  were  less  ambitious  of  public  distinction  than 
either  of  the  other  sects,  and,  in  consequence,  are  not  mentioned 
in  the  New  Testament. 

The  critics  and  commentators  upon  the  New  Testament  are 
much  divided  with  regard  to  the  Herodians,  some  making  them 
to  be  a  political  party,  and  others  a  religious  sect.  The  former 
opinion  is  favored  by  the  author  of  the  Syriac  version,  who  calls 
them  the  domestics  of  Herod  ;  and  also  by  Josephus,  who  passes 
them  over  in  silence,  though  he  professes  to  give  an  account  of 
the  several  religious  sects  of  the  Jews. 

Directly  opposed  to  the  Herodians  were  the  Galileans,  who 
are  considered  by  Josephus  as  the  fourth  Jewish  sect.  They  de- 
rived their  origin  from  a  bloody  insurgent,  Judas  of  Galilee,  who 
rebelled  about  the  time  of  the  taxing,  and  excited  the  people  to 
resist  the  payment  of  any  tribute  to  the  Romans.  They  were 
nearly  akin  to  the  Pharisees,  being  principally  distinguished  by 
their  holding  the  maxim  of  uncontrollable  liberty.  They  ac- 
knowledged no  superior  but  God  ;  and  rather  than  call  any  man 
master,  were  ready  to  submit  to  the  most  excrutiating  death. 

Such  was  the  religious  state  of  the  Jews  under  the  govern- 
ment of  Pilate.  In  our  Life  of  Christ,  we  continued  his  history 
till  the  crucifixion  and  resurrection  of  the  Son  of  God.  An 
opinion  prevailed  among  the  ancient  Christians,  that,  as  Pilate 
consented  unwillingly  upon  that  occasion,  so  he  transmitted  to 
the  emperor  Tiberius  a  very  favorable  account  of  our  Saviour's 
character. 

To  leave,  however,  this  matter  undetermined,  we  proceed  to 
observe,  that  the  conduct  of  Pilate  still  continued  to  be  the  most 
atrocious  and  bloody  imaginable.  An  event  soon  after  happen- 
ed, which  brought  his  tyranny  to  a  conclusion.  An  impostor 
appeared  in  Samaria  in  the  year  A.  D.  35,  a  little  after  the  death 
of  Stephen,  who  gave  out  to  the  multitude,  that  if  they  would 
meet  him  at  Mount  Gerizim,  he  would  show  them  the  sacred 
vessels  which  they  believed  Moses  had  concealed  in  that  place. 
Vast  numbers  of  ignorant  people  immediately  assembled  in  arms, 
and  laid  siege  to  Tirathaba,  a  village  in  that  vicinity,  waiting 


HISTORY   OF    THE    JEWS.  587 

for  others  to  join  them  there,  who  would,  they  expected,  enable 
them  to  form  a  sufficient  body  to  go  up  and  take  possession  of 
the  pretended  holy  treasure.  Pilate,  who  had  received  timely 
information,  collected  a  large  body  of  cavalry  and  infantry,  and 
took  possession  of  the  mountain,  whence  he  attacked  the  Sama- 
ritans, routed  them  with  great  slaughter,  and  brought  off  a  con- 
siderable number  of  prisoners,  the  most  distinguished  of  whom 
he  ordered  to  be  beheaded.  Chagrined  by  this  defeat  and  its 
bloody  consequences,  the  chief  persons  among  the  Samaritans 
made  application  to  Vitellius,  Governor  of  Syria,  insisting  that 
Pilate  had  been  guilty  of  murder,  in  putting  to  death  men  that 
had  not  armed  to  oppose  the  Roman  authority,  but  only  to  re- 
sist his  outrageous  oppression.  On  receiving  this  complaint, 
Vitellius  despatched  his  friend  Marcellus  to  take  upon  him  the 
government  of  Judea.  and  commanded  Pilate  to  repair  immedi- 
ately to  Rome,  to  answer  for  his  conduct  at  the  tribunal  of  Cae- 
sar. Josephus  has  informed  us  nothing  further  concerning  Pi- 
late, than  that  Tiberius  died  while  he  was  performing  his  voyage, 
and  that  the  loss  of  his  government  was  only  the  forerunner 
of  greater  evils.  There  is,  however,  an  ancient  tradition  that 
he  was  banished  to  Vienne,  in  Gaul ;  and  Eusebius  asserts,  from 
tho  authority  of  some  Greek  annalists,  that  he  became  his  own 
executioner. 

In  a  former  chapter  of  this  work,  we  mentioned  that  a  war  was 
carried  on  between  Herod  Antipas  and  Aretas,  in  consequence  of 
Herod's  divorcing  the  daughter  of  Aretas,  that  he  might  gratify 
his  passion  for  Herodias.  The  army  of  Herod  being  defeated 
by  the  Arabian  prince,  Vitellius  was  commanded  to  assist  the 
former,  and  accordingly  marched  towards  Petra  with  two  legions 
of  Roman  auxiliaries.  When  he  had  got  as  far  as  Ptolemais, 
and  was  on  the  point  of  crossing  Judea,  he  was  met  by  the  prin- 
cipal people  of  the  country,  who  most  earnestly  solicited  him  that 
he  would  take  a  different  route  ;  for  that  the  Jewish  law  was  in- 
sulted, and  their  religion  profaned,  by  the  images  that  the  Ro- 
mans usually  carry  in  their  colors.  This  reason  had  its  proper 
weight  with  the  general,  who  directed  that  his  army  should  march 
about  by  the  way  of  a  large  plain ;  and,  in  the  mean  time,  he 
took  with  him  Herod,  the  Tetrach,  and  several  other  friends, 
who  went  up  to  Jerusalem  to  worship  on  occasion  of  a  solemn 
festival  which  was  then  approaching.  He  made  three  days'  stay 
in  this  city  ;  during  which  time  he  was  treated  with  all  possible 
marks  of  honor  and  respect ;  and  while  he  remained  there,  he 
deprived  Jonathan  of  the  office  of  high-priest,  and  conferred  it 
on  his  brother  Theophilus  ;  and,  on  the  fourth  day,  he  received 
letters  which  announced  the  death  of  Tiberius  ;  whereupon  he 
caused  the  people  to  swear  allegiance  to  his  successor,  Caius  Ca- 
ligula; and  this  being  done,  he  gave  orders  for  the  lecall  of  his 


588  HISTORY    OF    THE    JEWS. 

troops,  and  directed  that  they  should  go  into  winter  quarters,  the 
change  in  the  government  having  determined  him  to  put  a  period 
to  the  war  ;  and  after  this  he  returned  to  Antioch. 

The  accession  of  Caligula  was  an  event  of  the  greatest  im- 
portance to  another  branch  of  the  Herodian  family — Agrippa, 
the  son  of  Aristobulus,  one  of  the  two  unfortunate  princes,  the 
sons  of  Herod  the  Great  by  Mariamne,  the  Asmonean.  The 
early  life  of  Agrippa  had  been  a  strange  course  of  adventure  and 
vicissitude.  On  his  father's  execution,  he  was  sent  to  Rome, 
where  he  enjoyed  the  favor  of  Antonia,  the  widow  of  the  elder 
Drusus,  the  brother  of  Tiberius.  Antonia  entertained  a  sincere 
friendship  for  Bernice,  the  mother  of  Agrippa,  and  under  her 
protection  the  young  Idumean  prince  attached  himself  to  the 
person  of  Drusus,  the  son  of  Tiberius.  Agrippa  mnerited  the 
profusion,  but  not  the  wealth  of  the  Herodian  race.  On  his 
mother's  death,  he  speedily  dissipated  his  whole  property,  and 
found  himself  overwhelmed  with  debts.  His  associate,  Drusus, 
died ;  and  Tiberius  issued  orders  that  none  of  the  youth's  inti- 
mate companions  should  be  admitted  into  his  presence,  lest  they 
should  awaken  the  melancholy  recollection  of  his  beloved  son. 
Agrippa,  in  the  utmost  distress,  retreated  to  his  native  land,  and 
took  up  his  residence  at  Malatha,  an  insignificant  village  in  Idu- 
mea.  He  subsequently  passed  through  many  «changes  of  for- 
tune, related  with  much  interest  by  Josephus,  in  which  he  suf- 
fered successively  by  jealousy,  indigence  and  arrest.  But  his 
mother's  friend  Antonia,  still  protected  him.  She  lent  him  a 
sum  sufficient  to  discharge  his  debt  to  the  imperial  treasury,  and 
Agrippa  was  reinstated  in  the  favor  of  Tiberius.  The  emperoi 
recommended  him  to  attach  himself  to  the  person  of  his  grand- 
son, the  younger  Tiberius ;  but  the  Jewish  prince,  with  bettei 
fortune  or  judgment,  preferred  that  of  Caius  Caligula.  In  this 
state  of  advancement,  he  borrowed  a  million  drachms  of  Thal- 
lus,  a  Samaritan  treedman  of  Ca3sar,  and  repaid  his  debt  to 
Antonia.  Unfortunately,  one  day  when  he  was  riding  with  Ca- 
ligula in  a  chariot,  he  expressed  aloud  his  earnest  petition  to 
Providence,  that  Tiberius  might  speedily  be  removed,  in  order  to 
make  room  for  a  more  worthy  successor.  The  speech  was  over- 
heard by  Eutychus,  a  freedmaa.  the  driver  of  the  chariot.  Ti- 
berius was  already  offended  at  the  court  paid  by  Agrippa  to  the 
young  Caius  ;  and  suddenly,  in  the  public  circus,  commanded 
Macron,  the  captain  of  his  guard,  "  to  put  that  man  in  chains." 
Macron,  surprised  at  the  sudden  change,  delayed  the  execution 
of  the  command ;  till  Tiberius  returning  to  the  same  spot,  he 
demanded  against  whom  the  order  was  directed.  The  emperor 
sternly  pointed  to  Agrippa,  and,  notwithstanding  his  humble 
supplications,  the  heir  of  the  Asmonean  princes,  clad  as  he  was 
in  the  royal  purple,  was  put  in  fetters,  like  a  common  malefactor. 


HISTORY    OF    THE    JEWS  5S9 

Even  in  this  fallen  condition,  Antonia  did  not  desert  the  son  of 
her  friend  Bernice,  she  obtained  for  him  some  mitigation  of  ilio 
discomforts  arid  privations  of  his  prison.  At  length  his  release 
arrived.  Immediately  on  the  death  of  Tiberius,  Marsyas,  his 
faithful  freed-slave,  hastened  to  his  master's  dungeon,  and  com- 
municated the  joyful  intelligence,  saying  in  the  Hebrew  lan- 
guage, "  The  lion  is  dead."  With  the  morning  the  news  was 
confirmed,  and  shortly  after,  Caligula  entered  Rome  in  imperial 
state.  On  the  very  day  of  his  entry,  but  for  the  prudence  of  An- 
tonia, he  would  have  commanded  the  release  ofliis  friend.  A 
short  time  after,  he  sent  the  order  for  his  liberation,  received  him 
at  his  court,  and  conferred  on  him  the  vacant  Tetrarchate  of 
Philip,  with  the  title  of  king.  He  presented  him  likewise  with  a 
chain  of  gold,  of  the  same  weight  with  that  of  iron,  with  which 
he  had  been  fettered. 

Agrippa  remained  that  year  in  Rome ;  during  the  next,  the 
second  of  Caligula's  reign,  he  arrived  in  Palestine  with  royal 
pomp,  to  take  possession  of  his  dignity. 

Up  to  the  reign  of  Caligula  the  Jews  had  enjoyed  without  any 
serious  interrruption,  the  universal  toleration,  which  Roman  poli- 
cy permitted  to  the  religion  of  the  subject  states. 

The  character  of  Caius  Caligula  is  well  known  to  all  who 
are  in  the  slightest  degree  acquainted  with  Roman  history.  It 
was  he  who  wished  that  the  whole  Roman  people  had  but  one 
neck,  that  he  might  break  it  at  once.  It  is  scarcely  too  much  to 
affirm,  that  he  had  all  the  follies  which  could  degrade,  and  all 
the  vices  which  could  contaminate  human  nature.  Yet  his  vanity 
was  so  great,  that  he  was  disposed  to  account  himself  a  god,  and 
lay  claim  to  the  honors  which  the  heathens  were  accustomed  to 
render  to  their  deities  of  the  first  order,  such  as  Mercury,  Apollo, 
and  Mars.  The  Jews,  therefore,  were  the  only  people  who,  by 
their  tenacious  opposition  to  the  emperor's  absurd  requests,  were 
likely  to  draw  down  upon  their  heads  the  tempest  of  his  indigna- 
tion. He  accordingly  made  no  secret  of  his  enmity  against  them 
and  the  animosity  which  he  entertained  soon  diffused  its  influence 
through  the  different  provinces  of  the  empire. 

The  inhabitants  of  Alexandria  no  sooner  gained  intelligence 
of  the  emperor's  disposition,  than  they  began  a  most  violent  per- 
secution,  in  consequence  of  which,  the  Jews  of  Alexandria  de- 
termined to  send  an  embassy  to  Rome,  to  deprecate  the  wrath  of 
Caligula.  Caius  was,  however,  so  effectually  wrought  upon  by 
Egyptian  flatterers,  who  composed  a  part  of  his  household,  that 
he  not  only  treated  the  ambassadors  with  the  most  mortifying  con- 
tempt* but  sent  orders  to  Petronius,  the  Governor  of  Syria,  to 
creel  his  statue  in  the  sanctuary  at  Jerusalem. 

Petronius  appears  to  have  been  a  prudent  and  humane  man. 
This  last  action  having  alarmed  the  nation,  he  was  obliged  to 


f>90  HISTORY    OF    THE    JEWS. 

tell  them  the  orders  that  he  had  received  from  Caligula ;  upon 
which  he  was  addressed  by  all  the  heads  of  the  Jews,  who  assu- 
red him,  in  the  humblest  manner,  that  they  would  sooner  hazard 
the  loss  of  all  that  was  dear  to  them,  even  their  lives,  than  suffer 
their  temple  to  be  thus  profaned. 

About  this  time,  however,  king  Agrippa  happening  at  Rome, 
gave  a  sumptuous  feast  to  the  emperor  ;  and  while  his  guest  was 
warm  with  wine,  embraced  an  opportunity  to  interpose  a  petition 
in  favor  of  the  Jews.  This  petition,  which  showed  not  only  the 
greatest  disinterestedness,  but  also  the  most  unfeigned  love  for 
his  country  and  religion,  even  at  the  hazard  of  his  life,  had  such 
an  effect  on  that  emperor,  that  he  wrote  immediately  to  his  gov- 
ernor, that  if  his  statue  was  not  already  set  up,  he  should  for- 
bear doing  it — adding,  that  he  had  altered  his  design  out  of 
friendship  to  Agrippa.  However,  the  lightness  of  his  temper 
soon  made  him  repent  of  his  complaisance  to  him,  so  that  he 
designed  to  make  a  second  attempt  unknown  to  him.  At  the 
same  time,  his  resentment  against  Petronius  being  kindled  afresh, 
he  sent  him  an  order  to  despatch  himself;  but  Caius  Caligula  was 
assassinated  time  enough  to  prevent  either  mischief  taking  effect 

Agrippa,  who  still  remained  at  Rome,  was  very  serviceable  to 
Claudius  in  promoting  his  accession  to  the  empire  ;  in  considera- 
tion of  which,  the  emperor  confirmed  to  him  all  the  grants  of 
Caligula. 

Returning  to  Judea,  he  determined  to  practise  every  thing 
which  could  render  him  acceptable  to  the  Jews.  Still  further  to 
gratify  the  Jews,  we  have  already  seen,  in  another  part  of  this 
work,  he  commenced  a  bloody  persecution  amongst  the  Chris- 
tians, but  was  cut  off  by  Providence  in  the  midst  of  his  pride, 
an  awful  monument  of  the  divine  displeasure.  His  reign  afforded 
a  short  gleam  of  sunshine  to  the  Jews,  whose  dark  night  of  ca- 
lamity was  now  rapidly  approaching. 

Agrippa's  surviving  family  consisted  of  a  son  of  his  own  name, 
aged  seventeen  years ;  and  three  daughters,  Bernice,  Mariamne. 
and  Drusilla. 

The  death  of  king  Agrippa  was  no  sooner  made  known  to  the 
public,  than  the  inhabitants  of  Caesarea  and  Sebaste,  loaded 
his  memory  with  the  most  scandalous  and  opprobrious  epithets 
that  their  imaginations  could  possibly  invent.  Soldiers  at  those 
places,  in  aid  of  the  calumny,  took  the  statues  of  Agrippa's  three 
daughters  from  the  palace,  and  conveyed  them  in  triumph  to  pub- 
lic brothels,  with  brutish  terms  of  reproach  that  are  too  infamous 
for  repetition. 

Plaudius,  who  at  first  had  determined  to  put  the  young  Agrip- 
pa in  possession  of  his  father's  kingdom,  was  induced  to  change 
his  mind,  and  thereon  deputed  Cuspus  Fadus  to  the  command ; 
but  paid  so  great  a  respect  to  the  memory  of  the  deceased,  that 


HISTORY   OF   THE    JEWS.  591 

he  strictly  charged  him  to  punish  severely  the  inhabitants  of  Cae- 
sarea  and  Sebaste,  on  account  of  the  indignities  they  had  offered 
to  Agrippa  and  his  daughters. 

During  Fadus'  government,  there  arose  a  notable  impostor 
named  Theudas,  who  drew  great  numbers  of  the  deluded  Jews 
after  him,  bidding  them  follow  him  beyond  Jordan,  and  promis- 
ing them  that  he  would  divide  the  waters  of  that  river,  as  Joshua 
had  done,  by  his  single  word.  Cuspius  sent  some  troops  of  horse 
and  foot  against  him  and  his  followers,  killed  some  of  them,  took- 
others  prisoners,  and  amongst  them  Theudas  himself,  whom  he 
caused  to  be  beheaded,  and  his  head  to  be  brought  to  Jerusalem. 
This,  according  to  Josephus,  is  the  most  remarkable  thing  that 
happened  during  Fadus'  government. 

He  was  soon  after  succeeded  by  Tiberius  Alexander,  an  apos- 
tate Jew,  of  the  sacerdotal  race,  and  nephew  to  the  famous  Philo. 
One  of  his  first  exploits  was  the  crucifying  of  James  and  Simon,  the 
sons  of  Judas,  surnamed  Galileus,  head  of  the  Gaulonitish  sect. 

Herod  of  Chalcis  being  dead,  Agrippa,  the  son  of  Agrippa,  was 
advanced  by  the  emperor  to  the  kingdom  of  his  uncle  ;  and  that 
of  Judea  was  governed  by  Cumanus,  who  succeeded  Tiberius 
Alexander.  During  the  administration  of  the  latter,  many  fresh 
misfortunes  overtook  the  Jews.  While  the  people  were  assem- 
bled in  prodigious  numbers  at  the  festival  of  unleavened  bread, 
one  of  the  soldiers  stationed  at  the  gate  of  the  temple  to  prevent 
disorders,  insultingly  exposed  his  nakedness  to  the  assembly.  This 
inflamed  the  multitude  ;  they  demanded  justice  on  the  soldier  for 
the  insult ;  and,  amongst  the  rest,  some  violent  young  men  pro- 
ceeded to  high  words  and  quarrelling.  Cumanus,  fearing  an  in- 
surrection, sent  other  soldiers  to  support  the  former,  which  occa- 
sioned such  a  terror  to  the  Jews,  that  they  endeavored  all  in  their 
power  to  get  out  of  the  temple  ;  but  the  throng  was  so  great  in 
the  passages,  that  near  ten  thousand  w?re  pressed  or  trod  to  death. 
This  circumstance  turned  the  Jewish  festival  into  mourning; 
there  were  tears  and  lamentations  in  every  house  ;  for  the  cala- 
mity was  so  general,  that  almost  every  family  shared  in  it. 

No  sooner  was  this  misfortune  ended,  than  it  was  succeeded 
by  another.  A  soldier  happening  to  meet  with  the  books  of 
Moses,  tore  and  threw  them  in  the  fire.  Affronted  by  this  insult 
the  Jews  repaired  to  Cumanus  inCsesarea,  and  urged  him,  in  the 
most  violent  manner,  to  punish  the  author  of  so  daring  an  outrage 
on  the  law  of  God.  Cumanus,  finding  that  the  people  would  no; 
be  appeased,  ordered  the  soldier  to  be  put  to  death  in  their  pre- 
sence ;  and  thus  the  tumult  subsided. 

Claudius,  in  the  twelfth  year  of  his  reign,  constituted  Felix, 
brother  of  Pallax,  governor  of  Judea,  Samaria,  Galilee,  and  Perea, 
in  the  place  of  Cumanus.  He  advanced  Agrippa  from  the  king- 
dom of  Chalcis  to  a  better  government,  giving  him  likewise  Tra 


592  HISTORY    OF    THE    JEWS. 

chonitis,  Batanea,  with  the  tetrarchy  that  Varus  had  held,  and 
the  kingdom  of  Lysanias. 

This  happened  in  the  year  fifty-four,  soon  after  which  the  em- 
peror  Claudius  died,  and  was  succeeded  by  Nero. 

Agrippa,  after  his  last  mentioned  promotion,  gave  his  sister 
Drusilla,  who  is  mentioned  in  the  Acts  of  the  Apostles,  to  Azizus, 
king  of  the  Emesenes.  Soon  after  their  union,  a  separation  took 
place  between  Drusilla  arid  Azizus.  She  was  admired  as  the  most 
beautiful  woman  of  her  time,  and  Felix,  the  governor  of  Judea,  be- 
came violently  enamored  of  her ;  prevailed  upon  her  to  renounce 
her  religion,  abandon  her  husband  and  marry  him.  By  Felix, 
Drusilla  had  a  son,  named  Agrippa,  who,  in  the  time  of  Titus 
Caesar,  together  with  his  wife,  fell  a  sacrifice  to  a  violent  eruption 
of  Mount  Vesuvius. 

Felix  was  no  sooner  vested  with  his  authority,  than  he  made 
war  on  the  robbers  who  had  now  infested  the  country  for  twenty 
years.  The  number  of  thieves  killed,  taken  prisoners,  and  exe- 
cuted, including  the  country  people  who  joined  them,  was  in- 
credibly great. 

These  miscreants  being  routed,  another  set  of  villains  appeared, 
who  were  called  Sicarii,  from  Sica,  the  poignard  used  by  them 
These  used  to  commit  murders  in  the  open  streets  of  Jerusalem, 
particularly  when  the  city  was  crowded  on  public  days.  They 
carried  short  daggers  under  their  clothes,  and  privately  stabbed 
those  against  whom  they  had  an  enmity.  This  practice  was 
Continued  for  some  time  before  the  authors  of  it  were  suspected. 
The  citizens  were  so  alarmed,  that  their  apprehensions  aggrava- 
ted the  reality  ;  every  man  at  a  distance  was  suspected  for  an 
enemy,  and  the  people  were  afraid  of  their  approaching  friends. 

Another  set  now  arose,  false  prophets  and  Messiahs,  jugglers 
and  impostors,  whose  tongues  were  as  mischievous  as  the  wea- 
pons of  the  former,  contaminating  the  minds  of  the  people.  Felix, 
foreseeing  that  this  pla^  tended  to  foment  a  rebellion,  great  num- 
bers of  the  enthusiasts  were  destroyed. 

It  was  at  this  time  that  that  Egyptian  rebelled  who  is  referred 
to  in  the  Acts,  and  whose  history  is  recorded  in  a  former  chapter. 

The  robbers  and  magicians  now  concerted  too  with  each  other 
how  they  should  engage  the  people  to  shake  off' the  Roman  yoke, 
and  assert  an  absolute  liberty,  so  that  Judea  was  reduced  to  the 
utmost  degree  of  confusion  and  despair. 

The  city  of  Cassarea,  about  this  time  began  to  be  the  scene  ot 
transactions  which  not  a  little  accelerated  the  destruction  of  the 
Jewish  state. 

A  contention  arose  between  the  Cacsarean  Jews  and  the  Syri- 
ans on  the  extent  of  certain  privileges  of  citizenship ;  the  Jews  of 
Caesarca  asserting  their  preference  in  the  right  of  Herod  their 
king,  as  the  original  founder  of  the  city.  The  Syrians  insisted 


HISTORY    OF    THE    JEWS.  593 

(hat,  previous  to  the  establishment  of  the  city  of  Herod,  and  of 
its  being  inhabited  by  Jews,  the  place  had  existed  under  the 
denomination  of  the  tower  of  Stratori. 

The  faction  grew  at  length  to  violence.  It  was  quelled  by  the 
punishment  of  offenders  ;  was  revived  again,  and  again  repulsed 
with  the  loss,  as  usual,  of  many  of  the  Jews.  Felix,  finally,  in 
order  more  completely  to  terminate  this  sedition,  desired  the 
leading  men  of  both  parties  to  visit  Nero  in  the  capacity  of  com- 
missioners, and  plead  the  cause  of  their  friends.  Soon  after  this, 
the  emperor  transferred  the  government  to  Portius  Festus. 

At  this  time  two  distinguished  Syrians  of  Coesarea,  by  the  aid 
of  Be ry  11  us,  Greek  secretary  to  Nero,  procured  the  emperor's 
mandate  for  depriving  the  Jews  of  the  privileges  and  immunities 
of  the  city  of  Cuesarea,  which  they  claimed  in  common  with  the 
Syrians.  This  mandate  is  to  be  considered  as  the  cause  of  all 
the  miseries  which  the  Jews  afterward.?  experienced  ;  for  the 
Caesarean  Jews  were  thereby  inflamed  to  greater  violence,  nor 
did  their  restless  dispositions  subside  till  they  were  involved  in 
ail  the  calamities  of  an  open  war. 

Upon  the  arrival  of  Festus  in  Judea,  he  found  the  country 
ravaged  and  laid  waste,  the  people  compelled  to  desert  their 
habitations,  the  land  overrun  by  great  numbers  of  robbers,  who 
set  fire  to  and  plundered  houses,  and  committed  every  other  kind 
of  enormity  without  control. 

An  event  occurred  about  this  time,  which  is  characteristic  of 
the  spirit  which  then  actuated  the  Jewish  nation.  Near  the  porch 
of  the  royal  palace  at  Jerusalem,  king  Agrippa  erected  a  high 
apartment  which  commanded  a  view  of  the  city  ;  and  from  which 
might  be  perceived  all  that  passed  in  the  temple.  This  circum- 
stance highly  offended  the  Jews,  who  therefore  erected  a  wall 
intercepting  the  view.  Agrippa  and  Festus  in  vain  gave  orders 
for  the  demolition  of  the  wall ;  they  replied,  that  they  would 
sooner  relinquish  their  lives  than  commit  any  violence  against 
their  temple.  The  affair  was  not  settled  short  of  an  appeal  to 
Nero,  who  was  induced  to  autiiurize  its  continuance. 

Upon  the  death  of  Festus,  Nero  conferred  the  government 
upon  Albinus. 

Albinus  is  described  by  Josephus  as  a  man  abandoned  to  every 
vice.  Avarice,  corruption,  extortion,  oppression,  public  and  pri- 
vate were  equally  familiar  to  him.  He  accepted  bribes  in  civil 
and  personal  causes,  and  oppressed  the  nation  by  the  weight  of 
arbitrary  taxes.  If  any  offender,  however  atrocious,  was  under 
sentence  of  the  law,  a  friend  and  a  bribe  would  ensure  his  liberty. 
The  injured  dare  not  complain:  those  who  were  in  any  danger 
of  losing  their  properly,  were  ^lad  to  compound  to  save  the  rest,, 
and  the  receivers  proved  the  worst  of  thieves. 
38 


594  HISTORY    OF   THE    JEWS. 

At  this  period  of  misrule,  the  singing  men  of  the  tribe  of  Levi 
petitioned  Agrippa  for  permission  to  use  the  linen  stole,  which 
only. the  priests  had  then  a  right  to  wear.  The  king  granted 
their  petition  with  the  usual  formalities ;  and  the  oiher  Levites, 
who  served  in  the  temple,  he  permitted  to  officiate  as  singers. 
Tho  grant  of  these  privileges  was  contrary  to  the  laws  and  cus- 
t.«-ins  of  the  Jewish  nation,  which,  Josephus  observes,  have  never 
been  violated  with  impunity. 

About  this  time,  that  is,  A.  D.  63,  the  work  of  the  temple  was 
completed,  which  had  been  carried  on  ever  since  the  time  of 
Herod.  Eighteen  thousand  workmen  had  been  engaged  in  the 
execution  of  this  labor ;  these  men  becoming  destitute  of  employ- 
ment, they  were  employed  by  Agrippa  in  paving  the  streets  of 
Jerusalem  with  white  stones. 

The  temple  of  Jerusalem,  begun  in  the  eighteenth  year  of 
Herod's  reign  and  now  finished,  had  been  to  the  Jews  rather  the 
object  of  their  hopes  than  of  their  expectations ;  for  they  thought 
it  almost  impossible  that  such  a  work  should  be  completed. 

There  were  engaged  in  this  work,  a  hundred  carriages  to  re 
move  stones  and  other  materials ;  of  handcraftsmen  of  all  sorts 
there  were  ten  thousand  artists,  and  these  the  best  that  could  be 
procured  ;  and,  for  the  superintendence  of  them,  a  thousand 
priests  that  understood  the  business  of  masonry  and  carpentry ; 
supplied  with  robes  and  vestments  at  the  king's  expense.  Of  the 
superstructure  of  the  temple,  the  length  was  a  hundred  cubits, 
aud  the  height  one  hundred  and  twenty.  The  whole  building 
\vas  a  composition  of  durable  white  stone,  each  stone  being  eight 
cubits  high,  twelve  broad,  and  twenty-five  in  length. 

The  principal  front  of  this  extraordinary  building  had  very 
much  the  appearance  of  a  palace,  the  centre  part  of  which  was 
much  higher  than  the  sides.  The  prospect  it  afforded  towards 
the  fields  was  extremely  agreeable,  and  this  prospect  extended 
into  the  country  several  furlongs ;  nor  was  the  view  of  the  build- 
ing itself  less  pleasing.  The  porch  of  the  temple  was  a  curiosity 
no  less  singular  than  the  rest  of  the  building,  the  upper  part  of 
it  being  adorned  with  an  abundance  of  the  richest  tapestry  hang- 
ing, a  variety  of  beautiful  purple  flowers  and  pillars  appearing  to 
be  interwoven  ;  round  the  pillars  a  golden  vine  crept  and  en- 
twined itself,  on  the  branches  of  which  were  suspended  clusters 
of  grapes  that  descended  in  elegant  negligence  from  the  cornices 
of  the  room  ;  the  whole  exhibited  a  piece  of  workmanship  no  less 
valuable  for  the  materials  with  whi;jh  it  was  formed,  than  for  the 
admirable  skill  with  which  it  was  executed. 

Near  this  city  nature  had  placed  a  steep  rocky  hill,  but  on  the 
eastward  side  of  it  the  descent  was  greatly  sloping.  Now  Solo- 
mon, in  former  ages,  had,  by  the  particular  command  of  God, 
surrounded  this  hillock  with  a  wall,  and  the  lower  extremity  of 


HISTORY   OF   THE    JEWS.  595 

it  was  encompassed  by  another  wall,  under  which,  towards  thn 
south,  was  a  deep  valley.  This  was  composed  of  stones  of  im- 
mense size,  cramped  together  with  iron  round  the  whole  work, 
and  extending  down  to  the  bottom  of  the  hill.  This  work  was 
built  in  a  square  form,  and  was  deemed  a  most  extraordinary 
piece  of  architecture,  allowance  being  made  for  its  depth  and 
magnitude. 

When  this  wall  was  built  up  to  its  proper  height,  the  space 
between  that  and  the  hill  was  filled  up  with  earth,  so  as  to  bring 
the  ground  upon  a  level  with  the  wall ;  and  then  were  erected 
four  galleries,  each  gallery  being  deemed  a  furlong  in  extent. 
Within  the  square,  likewise,  there  was  another  stone  wall,  which 
extended  round  the  top  of  the  hill,  and  was  ornamented  with  a 
double  porch  on  the  east  side,  which  was  opposite  to  the  portal 
of  the  temple  which  stood  in  the  middle.  Several  princes  con- 
tributed to  adorn  this  portal  by  many  tokens  of  their  royal 
bounty  ;  and  round  about  various  parts  of  the  temple  were  hung 
the  spoils  and  trophies  which  had  been  acquired  in  battles  with 
the  barbarians. 

A  strong  and  well  fortified  building  stood  on  one  of  the  angles 
of  the  north  side,  to  which  was  given  the  name  of  Baris,  or  the 
Tower ;  and  herein  were  deposited  the  pontificial  habits,  which, 
agreeably  to  ancient  custom,  were  never  to  be  brought  forth  but 
when  the  high-priest  wanted  them  for  his  immediate  use  in  the 
exercise  of  his  office. 

Before  the  middle  inclosure  was  placed  the  altar  where  the 
priests  offered  up  their  sacrifices.  This  place  was  so  sacred,  that 
even  Herod  himself  durst  not  enter  into  it,  since  the  law  prohib- 
ited him  from  so  doing,  as  he  was  not  a  priest.  For  this  reason, 
Herod  committed  the  care  of  this  part  of  the  sacred  work  to  the 
priests ;  and  they  completed  it  in  the  space  of  eighteen  months  ; 
whereas,  Herod  himself,  in  superintending  the  completion  of  the 
rest,  employed  no  less  time  than  eight  years. 

The  temple  being  thus  restored,  the  circumstance  was  cele- 
brated by  every  demonstration  of  the  sincerest  joy. 

The  character  of  Florus,  who  succeeded  Albinus  in  the  yeai 
sixty-four,  was  so  much  more  abandoned  than  that  of  his  prede- 
cessor, that  Albinus  seemed  innocent  on  the  comparison.  His 
conduct  in  his  province  was  more  like  that  of  an  executionei 
than  a  governor  ;  for  he  treated  all  the  people  like  criminals,  and 
extended  his  rapine  and  tyranny  beyond  all  bounds.  His  avarice 
was  carried  to  so  extravagant  a  pitch,  that  the  inhabitants  of  the 
province  were  reduced  to  a  degree  of  poverty  little  short  of 
starving,  and  many  of  them  left  the  country  in  absolute  want  of 
the  necessaries  of  life. 

Cestius  Gallus,  who  had  at  this  time  command  in  Syria,  hap- 
pening in  Jerusalem,  at  the  least  of  unleavened  bread,  a  number 


5(JG  HISTORY    OF    THE    JEWS. 

of  Jews,  not  less  than  three  hundred  thousand,  applied  to  him 
to  have  compassion  on  a  wretched  people,  and  relieve  the  pro- 
vince from  the  infamous  government  of  Florus.  This  proceed- 
ing was  immediately  made  known  to  Florus,  who  was  so  far 
from  being  concerned  at  it,  that  he  made  a  perfect  jest  of  the  af- 
fair. Fearing,  however,  that  the  cause  would  be  brought  before 
Caesar,  he  set  about  how  he  could  incite  them  to  a  revolt,  and 
cover  his  own  crimes  by  gradually  forcing  them  into  a  rebellion. 

At  this  lime,  the  Greeks  of  Csesarea  had  carried  their  cause 
against  the  Jews  before  Cassar,  who  had  pronounced  sentence  in 
their  behalf;  a  circumstance  that  was  the  origin  of  the  Jewish 
war.  This  sentence  is  dated  in  the  month  Artemisias,  in  the 
seventeenth  of  the  reign  of  Agrippa,  and  twelfth  of  Nero. 

A  certain  Greek  in  that  city,  in  mere  malice,  crowded  a  num- 
ber of  small  shops  into  a  passage,  which  almost  blocked  up  the 
way  to  the  synagogue,  leaving  barely  sufficient  room  for  a  single 
person  to  pass.  Affronted  by  this  insult  some  Jewish  young 
men,  in  the  heat  of  passion,  went  to  the  workmen  and  warned 
them  to  proceed  at  their  peril.  This  order  of  theirs  was  coun- 
termanded by  Florus,  whom  the  Jews  now  therefore  thought  if 
necessary  to  soften  by  means  of  a  bribe.  They  contracted  with 
Florus  to  forbid  the  building  on  the  receipt  of  eight  talents.  The 
governor  took  the  money,  and  promised  to  give  the  necessa- 
ry directions  ;  but  he  had  no  sooner  received  it,  than  he  wenl 
from  Coesarea  to  Sebaste,  as  if  on  purpose  to  increase  the  dis 
pute,  and  as  if  he  triumphed  in  the  opportunity  he  gave  them 
of  murdering  each  other. 

The  Jewish  sabbath  falling  on  the  following  day,  a  malicious 
Csesarean  placed  an  earthen  vessel  with  a  sacrifice  of  birds  upon 
it  before  the  door  of  the  synagogue,  while  the  people  were  as- 
sembled within  at  their  devotions.  The  Jews  lost  all  patience 
at  the  profane  derision  ;  nor  were  the  Cresareans  less  forward 
to  come  to  an  encounter. 

Jucundus,  a  captain  of  horse,  arrived  at  this  critical  juncture  ; 
he  did  all  in  his  power  to  quell  the  disturbance.  The  Jews  find- 
ing that  the  Crcsareans  were  too  powerful  for  Jucundus,  took 
the  books  of  their  law,  and  conveyed  them  to  the  province  of 
Narbata,  at  the  distance  of  about  sixty  furlongs  from  Caesarea 
while  ten  of  their  principal  people  were  sent  to  Florus,  petition- 
ing for  redress.  He  instantly  ordered  them  into  custody. 

In  the  mean  time,  Florus  continued  to  foment  the  sedition ; 
and,  that  he  might  do  it  the  more  effectually,  he  sent  and  demanded 
seventeen  talents  out  of  the  treasury,  for  the  service  of  the  em- 
peror. This  circumstance  as  was  expected,  caused  the  Jews  to 
pursue  the  name  of  Florus  with  curses,  clamor,  and  every  kind 
ol  insult.  Florus  thereupon  marched  with  a  body  of  horse  and 
toot  lo  Jerusalem,  where  he  made  the  power  of  Rome  subservient 


HISTORY    OF    THE    JEWS.  597 

to  his  revenge  and  avarice ;  and  filled   the  minds  ot  the  people 
wherever  he  went  with  terror  and  apprehension. 

At  this  time  Florus  resided  in  the  palace  ;  and,  on  the  follow- 
ing  day  ho  ascended  the  tribunal,  and  positively  demanded  thai 
the  authors  of  the  insulting  speeches  made  in  his  name,  should  be 
delivered  up  ;  threatening,  at  the  same  time,  that  he  would  be  re- 
venged on  those  in  the  place,  if  the  guilty  were  not  surrendered 
To  this  the  Jews  replied,  that  the  majority  of  their  people  were 
peaceable  ;  and  with  regard  to  those  who  had  spoken  freely,  they 
intreated  pardon  for  them,  rather  than  that  the  unoffending  should 
be  destroyed  in  revenge  of  the  insult  of  the  guilty  few. 

Ail  the  effect  this  reasoning  had  on  Florus,  was  to  increase  his 
rage,  and  he  ordered  the  soldiers  to  the  great  market  to  pillage 
the  place,  and  kill  all  they  should  encounter.  The  soldiers  not 
only  executed  their  orders,  but  made  equally  free  with  every  house, 
and  destroyed  the  inhabitants  without  distinction.  It  is  estimated 
that  six  hundred  and  thirty  persons  were  sacrificed  on  that  day, 
including  men,  women  and  children ;  for  even  infants  at  their 
mothers'  breasts  were  not  spared. 

On  the  following  day,  the  people  assembled  for  revenge.  But 
the  high-priests  and  men  of  eminence  rent  their  garments,  and 
going  among  the  people  entreated  them  to  desist.  The  passions 
of  the  people  now  began  to  subside,  partly  through  respect  to 
the  mediators,  and  partly  in  the  hope  that  the  malice  of  the  gov- 
ernor was  at  an  end. 

This  return  of  peace,  however,  was  painful  to  Florus,  who 
began  to  consider  how  he  might  foment  a  new  disturbance.  With 
this  view,  he  sent  for  the  high-priests  and  principal  men:  inform- 
ed them  that  two  companies  were  coming  from  Cassarea,  and  de- 
manded that  the  people  should  go  out  and  meet  them  on  the  way. 

The  priests  and  Levites  could  scarcely  persuade  the  Jews  to 
this  step,  and  not  at  all  uatil  they  had  held  up  to  view  the  holy 
vessels,  and  other  precious  ornaments  of  the  temple,  which  would 
probably  be  rifled  by  the  Romans  if  they  should  be  irritated. 
And  when  they  at  last  consented,  their  salutation  was  received 
with  silent  contempt.  The  more  violent,  as  was  expected,  began 
immediately  to  revile  Florus.  The  soldiers  as  they  had  beer 
ordered,  then  instantly  attacked  the  Jews  with  clubs  and  cudgels, 
totally  routed  them,  and  trampled  numbers  of  them  under  the 
feet  of  their  horses.  Others  were  crushed  to  death  in  the  crowd, 
or  smothered  at  the  gate ;  so  that,  on  the  whole,  the  spectacle 
was  a  dreadful  one.  The  next  day  Florus  made  an  attempt  with 
his  soldiers  to  force  into  the  temple,  but  the  Jews  fought  so 
bravely  that  he  was  compelled  to  retreat  to  the  palace  with  the 
remainder  of  his  troops.  Apprehending  that  Florus  would  re- 
turn to  the  attack,  arid  make  an  attempt  on  the  temple  by  the 
way  of  fort  Antonia,  they  immediately  cut  down  a  gallery  which 


598  HISTORY    OF    THE    JEWS. 

communicated  between  that  fort  and  the  temple.  Florus  was 
mortified  and  his  avarice  disappointed ;  for  his  principal  view 
was  to  seize  the  holy  treasure.  Leaving  therefore  a  company 
behind  him,  he  returned  to  Cassarea  with  the  remainder  of  his  army 

Cestius  Callus,  governor  of  Syria,  having  obtained  informa- 
tion of  the  mode  in  which  Florus  had  governed,  thought  it  pru- 
dent previously  to  send  a  man  of  credit  and  address  to  inquire 
into  facts,  and  give  him  a  faithful  account  of  the  success  of  his 
inquiries.  The  person  fixed  on  was  a  tribune,  named  Politanus. 

Politanus  having  taken  a  view  of  the  city,  and  indisputably 
convinced  himself  of  the  loya1  disposition  of  the  Jews,  he  assem- 
bled the  people,  commended  their  known  fidelity  to  the  Romans  ; 
and  gave  them  a  variety  of  good  counsel  and  advice  respecting 
the  preservation  of  public  peace. 

This  treatment,  in  conjunction  with  a  speech  made  to  them  in 
the  gymnasium  by  Agrippa,  succeeded  in  pacifying  the  Jews, 
and  dissuading  them  from  violent  and  seditious  practices. 

The  insurrection  having  now  in  a  great  degree  subsided, 
Agrippa  advised  the  people  to  a  patient  submission  to  Florus,  till 
another  governor  should  be  appointed  by  Caesar.  This  again 
inflamed  the  passions  of  the  people,  who  treated  him  with  the 
most  opprobrious  language,  and  pelted  him  with  stones  till  he 
was  compelled  to  abandon  the  city. 

Many  of  the  factious  Jews  about  this  time  privately  entered  a 
Roman  fortress  called  Massada,  put  the  garrison  to  death,  and 
introduced  in  the  place  of  it  one  of  their  own.  This  may  be 
considered  as  the  first  important  warlike  transaction  in  the  rebel- 
lion of  the  Jews,  and  was  regarded  by  the  insurgents  as  a  great 
accession  to  their  strength,  since  Massada  was  remarkably  strong 
both  by  nature  and  art. 

GENERAL  REVOLT  OF  THE  JEWS. 

The  rebels  were  already  in  possession  of  the  lower  town  and 
the  temple,  when  Agrippa,  anxious  for  the  public  welfare,  de- 
spatched to  Jerusalem  two  thousand  horse,  to  quell  the  rebellion. 
Frequent  skirmishes  now  ensued.  The  insurgents  made  attacks 
in  the  most  desperate  manner  ;  but  the  royal  forces  appeared  to 
have  a  superior  knowledge  of  the  military  art.  Though  there 
was  a  great  slaughter  on  both  sides,  not  even  the  least  shadow 
of  advantage  was  obtained  by  either. 

Seven  days  afterwards,  however,  at  the  feast  of  Xylophoria 
the  insurgents  broke  into  the  upper  city  ;  supported  by  the  Sica- 
rii.  and  burnt  the  palaces  of  Agrippa,  and  Bernice,  together 
with  the  public  records.  The  castle  of  Antonia  was  next  carried 
after  a  siege  of  two  days,  the  Roman  garrison  put  to  the  sword, 
and  the  castle  burnt. 


HISTORY    OF    THE    JEWS.  590 

Tlio  rebels  gathering  strength  now  proceeded  against  the  royal 
palace  of  Herod,  in  which  the  troops  of  Agrippa  had  taken 
sanctuary.  Metilius  the  Roman  general,  with  his  soldiers,  was 
compelled  after  a  brave  defence  to  capitulate  on  condition  oi 
their  lives.  But  they  had  no  sooner  given  up  their  arms,  than 
they  were  treacherously  massacred  to  a  man. 

This  assassination  of  the  Romans  took  place  on  the  sabbath- 
day,  which  was  deemed  a  great  aggravation  of  the  crime,  since 
on  that  day  all  labor  whatsoever,  even  the  most  sacred,  is  totally 
forbidden  to  the  Jews  by  their  law. 

The  Roman  power,  however,  was  very  little  injured  by  this 
atrocious  outrage,  since  the  loss  of  the  troops  that  were  thus  de- 
stroyed was  inconsiderable,  proportioned  to  the  vast  armies  ol 
which  they  were  possessed ;  but  this  circumstance  was  an  evident 
prelude  to  the  destruction  of  the  Jews ;  for  an  inevitable  war  was 
actually  in  view,  and  that  founded  on  a  good  cause :  the  city, 
which  had  taken  the  principal  share  in  the  dispute,  was  so  cor- 
rupted by  perfidy  and  rebellion,  that,  admitting  it  might  escape 
the  vengeance  of  the  Romans,  it  was  not  reasonable  to  suppose 
but  that  it  must  fall  a  sacrifice  to  divine  justice.  The  face  oi 
affairs  was  now  more  mournful,  melancholy,  and  desponding, 
than  it  had  been  at  any  former  period :  they  who  were  innocent 
dreaded  to  share  the  fate  of  the  guilty,  and  feared  that  they  should 
be  made  answerable  for  the  crimes  they  had  not  committed. 

Divine  providence  so  directed  affairs,  that  on  the  very  day, 
and  at  the  same  hour  of  the  above-recited  massacre,  there  was  a 
slaughter  of  the  Jews  at  Csesarea,  in  which  above  twenty  thou- 
sand persons  fell  a  sacrifice,  not  a  single  Jew  in  the  town  being 
left  alive.  The  whole  nation  of  the  Jews  became  outrageous  on 
occasion  of  this  horrid  slaughter  ;  and,  dividing  themselves  into 
distinct  bodies,  dispersed  into  different  quarters,  laying  waste  the 
villages  of  Syria,  and  adjacent  cities,  among  which  were  Phila- 
delphia, Gibonitis,  Gerassa,  Pella,  and  Scythopolis.  This  being 
done,  they  made  their  attacks  on  Gadara,  Hippon,  and  Gaula- 
nitis,  Ptolemais,  Gaba,  Ca3sarea,  Sebaste,  Askelon,  Anthedon, 
Gara,  and  the  Tyrian  Cedasa,  some  of  which  places  they  burnt 
and  levelled  others  with  the  ground. 

On  the  other  hand,  the  Syrians  wreaked  their  vengeance  on 
all  the  Jews  they  could  find  in  country  places,  whom  they  put  to 
the  sword,  and  extended  the  persecution  against  the  inhabitants 
of  the  several  cities.  At  this  time,  the  condition  of  Syria  was 
far  more  deplorable  than  language  can  describe,  since,  in  fact, 
there  were  in  every  city  two  armies  ;  nor  was  any  safety  to  be 
expected  for  the  one  but  in  the  destruction  of  the  other. 

it  was  a  dreadful  spectacle  to  behold  the  streets  filled  with  the 
bodies  of  men,  women,  and  children,  who  had  been  murdered, 
stripped,  and  left,  not  only  unburied.  but  uncovered. 


600  HISTORY    OF    THE    JEWS. 

At  Scythopolis  the  massacre  amounted  to  thirteen  thousand 
In  Askelon  two  thousand  five  hundred  fell  a  sacrifice  ;  in  Ptole- 
niais  two  thousand ;  and  many  at  Tyre,  Hippon,  and  Gadara. 

Cestius  remarking  the  antipathy  in  which  the  Jews  were  every 
where  held,  took  advantage  of  this  circumstance  to  prosecute  the 
war  with  vigor ;  burning  villages,  and  laying  waste  the  adjacent 
•tountry  wherever  he  came. 

He  proceeded  from  Ptolemais  to  Caesarea,  whence  he  des- 
patched a  division  of  his  army  to  Joppa,  with  directions,  that  if 
they  could  get  an  easy  possession  of  the  place,  they  should  pre- 
serve it ;  but  if  they  found  that  the  inhabitants  made  preparation 
to  defend  it,  in  that  case  they  should  wait  for  the  arrival  of 
the  rest  of  the  army.  However,  the  Romans  attacked  the  place 
both  by  land  and  sea,  and  became  masters  of  it  with  very  little 
difficulty  :  for  the  inhabitants  were  so  far  from  being  able  to  re- 
sist the  attack,  that  they  had  not  even  an  opportunity  of  making 
their  escape;  but  all  of  them,  men,  women,  and  children,  mas- 
ters and  servants,  were  indiscriminately  put  to  the  sword ;  the 
number  of  persons  slain  being  reckoned  at  eight  thousand  four 
hundred,  and  the  city  was  plundered  and  reduced  to  ashes.  The 
cities  of  Zebulon,  Sephoris,  Antipatris,  and  Lydia  with  their 
inhabitants,  shared  a  similar  fate. 

Convinced  of  the  excessive  dangers  of  the  war,  the  Jews 
abandoned  their  former  scruples  with  regard  to  their  sacred  days, 
and  applied  themselves  strictly  to  their  arms.  Imagining  that 
their  force  was  now  sufficient  to  cope  with  the  Romans,  they 
made  a  desperate  sally  on  the  sabbath-day,  and  with  a  furious 
uproar  attacked  their  enemies.  The  rage  which,  on  this  occa- 
sion, inflamed  them,  so  as  to  induce  them  to  forget  their  duty, 
was  advantageous  to  them  in  the  execution  of  the  projected  en- 
terprise ;  for,  on  the  first  charge,  they  put  the  front  of  the  Ro- 
nans  into  great  disorder,  and  penetrated  so  far  into  the  main 
body  of  the  army,  that  if  a  body  of  foot  had  not  yet  remained 
antirely  unbroken,  and  a  party  of  horse  arrived  to  their  relief  in 
this  critical  juncture,  it  is  probable  that  Cestius  and  all  must 
have  been  cut  to  pieces.  On  this  occasion,  four  hundred  of  the 
Roman  cavalry  were  slain,  and  a  hundred  and  fifteen  of  the  in- 
fantry, while  of  the  Jews  there  fell  no  more  on  the  spot  than 
twenty-two  men. 

The  main  body  of  the  Jews  now  retreating  in  good  order, 
went  back  into  the  city.  Cestius  remained  in  the  field  three  days 
after  this  action,  during  all  which  time  a  party  of  the  Jews  was  sta- 
tioned on  the  adjacent  hills  to  watch  his  movements  ;  and,  it  is 
probable,  that  the  Jews  would  have  attacked  the  Romans,  if 
they  had  offered  to  depart  during  that  period. 

On  the  thirtieth  of  the  month  Hyperberetasus,  Cestius  advan- 
ced with  his  whole  prmy  in  f>  regular  manner,  to  the  borders  of 


HISTORY    OF    THE    JEWS.  601 

the  city,  where  the  people  in  general  were  so  terrified  by  the  fac- 
tion, that  they  were  afraid  to  take  any  step  of  consequence, 
while  the  principal  promoters  of  the  sedition  were  so  alarmed  by 
the  conduct  and  discipline  of  the  Romans  on  their  march,  that 
they  retired  from  the  extremities  of  the  city,  and  took  refuge  in  the 
temple.  Cestius  proceeded  by  the  way  of  Bezetha  ;  and,  as  he 
passed  forwards,  burnt  Coenopolis,  and  a  place  which  was  deno- 
minated the  wood-market.  Hence  he  advanced  to  the  upper 
town,  and  pitched  his  camp  at  a  small  distance  from  the  palace. 
If  at  this  critical  juncture  he  had  made  a  vigorous  attack,  he 
might  have  made  himself  master  of  the  place,  and  put  a  period 
to  the  war ;  but  he  was  diverted  from  this  purpose  by  the  me- 
diation of  two  generals,  named  Tyrannus  and  Priscus,and  several 
other  officers,  with  the  prevailing  argument  of  some  of  Fiorus' 
money :  arid  this  unhappy  proceeding  was  the  occasion  of  the 
present  misfortune  of  the  Jews,  and  the  source  of  many  of  their 
future  calamities. 

Cestius,  on  the'  sixth  day,  made  an  assault  on  the  north  sideol 
the  temple,  with  a  select  force  chosen  from  his  troops  and  bow-, 
men ;  but  he  was  received  with  such  a  violent  shower  of  shot 
and  stones  from  the  porch  and  galleries,  that  the  Romans  were 
not  only  repeatedly  compelled  to  retire  from  the  severity  of  the 
charge,  but  finally  obliged  to  abandon  the  enterprize.  But  the 
providence  of  God  would  not  permit  a  war  which  had  been  un- 
dertaken with  so  little  provocation  to  end  in  such  a  manner.  The 
revolters  were  so  much  encouraged  by  this  unexpected  departure 
of  Cestius,  that  they  attacked  him  in  the  rear,  annoyed  him  ex- 
ceedingly in  his  re-treat,  and  destroyed  a  number  both  of  his  ca- 
valry and  infantry,  compelling  him  at  last  to  escape  by  night,  and 
not  without  the  loss  of  four  hundred  of  his  choice  troops,  whom 
he  had  left  to  keep  up  the  appearance  of  an  encampment. 

When  the  news  of  the  defeat  of  Cestius  had  reached  Damascus, 
ihe  Syrians  determined  to  provide  for  their  safety  by  the  massacre 
of  their  Jewish  neighbors,  whom  they  cut  in  pieces  to  the  amount 
of  ten  thousand,  almost  without  opposition. 

The  more  moderate  Jews  abandoned  Jerusalem,  and  the  Chris- 
tians in  a  body  are  said  to  have  retreated  to  Pella.  This  is  the 
time  referred  to  in  Matt.  xxiv.  15,  20.  Such  of  their  country- 
men as  were  determined  upon  resistance,  held  a  meeting  in  the 
temple,  in  which  they  appointed  the  officers  for  carrying  on  the 
war.  Joseph,  the  son  of  Gorion,  and  Ananias,  the  high-priest, 
were  constituted  governors  in  civil  affairs,  having  a  charge  to  su- 
perintend the  city,  and  especially  take  care  of  the  fortifications. 
Jesus,  the  son  of  Sapphas,  and  Eleazar,  were  sent  into  Idumea ; 
Joseph  to  Jericho  ;  IVf  anasses  beyond  Jordan ;  and  John  the  Es- 
sene  to  Thamna.  Gophnitis  and  Acrabatene  were  given  to  John, 
the  son  of  Ananias;  and  the  two  Galileos  to  Josephus,  the  son  of 


003  HISTORY    OF    THE    JEWS. 

Matthias,  to  whom  likewise  submitted  the  government  of  Gamala, 
the  strongest  place  in  the  country. 

The  emperor,  on  receiving  intelligence  of  the  defeat  of  Cestius 
in  Judea,  was  thrown  into  the  most  terrible  consternation ;  but 
he  dissembled  his  alarm,  ostentatiously  asserting  that  it  was  to 
the  misconduct  of  his  general,  and  not  to  their  own  valor,  that 
the  Jews  were  indebted  for  victory.  He  industriously  sought  for 
a  man  qualified  to  assume  the  important  task  of  chastising  the 
revolted  Jews.  Upon  mature  deliberation,  Nero  at  length  se- 
lected Vespasian,  a  man  of  great  abilities,  who  had  been  from  his 
early  youth  engaged  in  a  continued  succession  of  military  ex- 
ploits, and  had  just  returned  from  a  conquest  of  the  Germans  and 
Britains  in  the  west.  Immediately  upon  receiving  the  commis- 
sion from  Nero,  who  accompanied  it  with  the  strongest  profes- 
sions of  friendship,  he  commanded  his  son  Titus  to  lead  the  fifth 
and  tenth  legions  into  Alexandria — he  himself  crossing  the  Hel- 
lespont, proceeded  by  land  into  Syria. 

Vespasian  being  joined  by  the  auxiliaries  of  Agrippa  and  the 
legions  of  his  son  Titus,  in  all  amounting  to  sixty  thousand  effec- 
tive men,  marched  to  the  frontiers  of  Galilee.  He  here  deter- 
mined on  an  expedition  against  Jotapata,  the  strongest  city  in 
Galilee,  and  the  place  to  which  the  Jews  had  fled  in  vast  num- 
bers for  refuge.  Josephus  had  previously  thrown  himself  with 
his  troops  into  this  place,  a  circumstance  which  much  encouraged 
the  garrison,  while  it  stimulated  the  Romans  to  make  the  more 
vigorous  attack,  as  they  hoped,  by  taking  the  general,  to  reduce 
to  submission  all  the  Galilean  revolters. 

He  established  his  camp  on  a  hill  about  seven  furlongs  to  the 
north  of  the  city,  and  began  to  assault  the  city,  which  was  de- 
fended with  great  bravery.  Josephus,  at  the  head  of  the  Jews, 
exhibited  acts  of  the  most  desperate  valor,  while  the  resentment 
of  the  Romans  was  roused  by  the  obstinate  resistance  which  they 
experienced, 

The  city  of  Jotapata  is  built  on  a  rock,  and  on  three  sides 
are  vallies  of  such  surprising  depth,  that  a  man  cannot  look 
down  from  the  precipices  without  being  seized  with  giddiness. 
It  is  absolutely  inaccessible,  but  upon  the  north,  where  a  part  of 
the  city  stands,  upon  the  brow  of  the  mountain  ;  but  this  quar- 
ter Josephus  caused  to  be  strongly  fortified  and  taken  into  the 
city. 

Finding  the  place  so  admirably  situated  for  defence,  and  that  he 
had  10  contend  with  an  intrepid  enemy,  Vespasian  assembled  a 
council  of  his  principal  officers,  to  debate  on  the  means  of  ob- 
taining victory.  The  issue  of  the  deliberations  was,  that  a 
large  terrace  should  be  raised  on  that  side  of  the  city  which  ap- 
peared to  be  the  least  capable  of  resistance.  Immediately  upon 
this  resolution  being  taken,  Vespasian  ordered  his  whole  armv  to 


HISTORY   OF   THE    JEWS.  603 

employ  themselves  in  procuring  materials  for  the  intended  work. 
Immense  quantities  of  timber  and  stone  were  conveyed  from  the 
adjacent  mountains,  and  hurdles  were  formed  to  protect  the  Ro- 
mans from  the  darts  and  other  weapons  that  were  thrown  from 
the  city. 

The  terrace  being  now  raised  nearly  to  a  level  with  the  city 
wall,  Josephus  considered  that  it  would  reflect  dishonor  upon  him 
if  he  should  omit  to  engage  in  as  arduous  a  task  for  the  defence 
of  the  place  as  the  enemy  had  undertaken  for  its  destruction :  and 
therefore  ordered  the  wall  to  be  raised  in  proportion  to  the  ad- 
vancement of  the  enemy's  work,  and  to  be  kept  at  a  sufficient 
height  above  the  summit  of  the  mount. 

The  workmen  being  secured  through  the  contrivance  of  Jose- 
phus, from  the  missiles  of  the  enemy,  by  means  of  raw  hides 
stretched  upon  stakes,  continued  indefatigably  industrious  both  by 
day  and  night ;  and  they  soon  erected  a  wall  twenty  cubits  high, 
on  which  were  formed  towers  and  strong  em  battlements.  The 
Romans  who  had  entertained  the  utmost  confidence  of  subduing 
the  city,  were  equally  astonished  and  confounded  by  the  depth 
of  policy  and  invincible  resolution  of  their  adversaries. 

Vespasian  now  determined  to  turn  the  siege  into  a  blockade, 
not  doubting  that  thi%though  it  might  be  a  slow  way  of  subdu- 
ing the  enemy,  would  prove  a  very  effectual  one.  They  had  an 
abundance  of  corn  and  all  other  necessaries  in  the  town,  except- 
ing only  water  and  salt,  there  being  neither  spring  nor  fountain, 
in  the  city.  For  the  supply  of  water,  Josephus  at  length  had 
recourse  to  the  following  stratagem.  Recollecting  that  there  was 
on  the  west  side  of  the  city  a  hollow  or  gutter  in  a  place  so  lit- 
tle frequented  that  it  was  not  likely  to  have  been  observed  by  the 
enemy,  he  wrote  to  the  Jews  without  the  city  to  cause  water  and 
other  necessaries  to  be  conveyed  to  him  through  this  passage, 
enjoining  them  to  be  careful  that  the  messengers  should  be  cover- 
ed with  the  hides  of  beasts,  and  instructed  to  walk  upon  their 
hands  and  feet ;  that  in  case  of  being  observed  by  the  watch,  they 
might  be  mistaken  for  dogs  or  other  animals.  An  intercourse 
was  thus  maintained,  till  the  Romans  at  length  discovered  and 
blocked  up  the  avenue. 

At  length  Vespasian,  having  observed  that  the  terrace  which 
he  had  been  raising  had  almost  arrived  at  the  height  of  the  wall, 
determined  to  make  use  of  the  battering  ram,  to  demolish  it. 

Slingers,  archers,  &c.  were  ordered  to  advance  with  their  sev- 
eral machines  nearer  to  the  town,  in  order  to  beat  off  the  Jews 
who  defended  the  walls  while  the  ram  was  brought  forward, 
covered  with  hurdles  and  hides  for  the  protection  of  the  assail- 
ants. The  first  stroke  of  the  engine  threw  the  Jews  into  a  most 
terrible  consternation ;  and  Josephus  knowing  that  the  wall  could 
not  possibly  long  withstand  repeated  batterings  in  the  same  place, 


604  HISTORY    OF    THE    JEWS 

ordered  a  number  of  sacks  filled  with  chaff  to  be  lowered  by  means 
of  ropes,  to  intercept  the  blows  of  the  ram.  The  Jews  who  had 
by  this  time  a  most  alarming  prospect  of  speedy  destruction,  re- 
doubled their  efforts,  and  prompted  to  various  expenditures  oi 
defence  by  the  ingenuity  of  Josephus,  assailed  the  Romans  sue 
cessivel)  with  lire,  pitch,  sulphur,  boiling  oil,  together  with  the 
common  missiles  of  war.  Thus  Josephus  and  his  garrison  brave- 
ly defended  the  city  during  a  siege  of  forty-seven  days. 

At  day-break  of  the  forty-seventh  day,  while  the  vigilance  of 
the  guard  was  abated  by  fatigue  and  rest,  the  city  was  betrayed 
by  a  deserter  into  the  hands  of  the  Romans.  They  put  the  cen- 
linels  to  de-ith,  cut  the  throats  of  the  guards,  and  entered  the 
city.  The  recollection  of  their  sufferings  in  the  siege  suppressed 
every  sentiment  of  humanity  and  compassion  in  the  breasts  of 
the  conquerors. 

Every  Jew  who  was  met  by  the  Romans  on  that  day  was  put 
to  instant  death  ;  and  during  some  following  days,  they  carefully 
searched  the  subterraneous  and  other  secret  places  for  the  survi- 
vors, all  of  whom,  excepting  women  and  children,  they  destroy- 
ed. The  whole  number  of  Jews  slain  amounted  to  forty  thous- 
and, and  the  prisoners  were  twelve  hundred.  In  obedience  to 
the  orders  of  Vespasian,  the  castles  wdfre  burnt,  and  the  city 
was  entirely  laid  in  ruin.  The  Romans  became  masters  of  Jota- 
pata  on  the  first  day  of  the  month  Panemus,  in  the  thirteenth 
year  of  the  reign  of  Nero. 

Josephus,  who  had  concealed  himself  in  a  large  cave  along 
with  forty  other  distinguished  Jews,  was  at  length  prevailed 
upon  to  surrender  himself  to  Vespasian,  whose  accession  to  the 
empire  he  pretends  to  have  predicted,  and  by  whom  he  appears 
to  have  been  treated  with  the  greatest  respect. 

While  the  main  army  was  occupied  in  the  siege  of  Jotapata, 
Trajan  took  Japtha,  a  town  in  its  neighborhood,  putting  to  death 
the  inhabitants,  to  .the  number  of  fifteen  thousand ;  and  Titus 
followed  up  the  butchery  with  twelve  "thousand  more,  selling  the 
women  and  children  into  slavery. 

The  march  of  Vespasian  was  marked  every  where  with  the 
like  desolation  and  slaughter.  Joppa,  on  the  sea-coast,  Tiberias, 
Taricheae,  Gamala  andGischala,  shared  a  similar  fate  with  Jota- 
pata and  Japtha.  The  destruction  of  these  Jewish  cities,  with  a 
waste  of  lives  and  a  degree  of  suffering  at  once  disgraceful  to 
the  Roman  arms,  and  sickening  to  human  nature,  put  a  final  pe- 
riod to  the  war  in  Galilee. 

The  Jewish  nation  were  now  divided  into  two  very  opposite 
parties :  the  one,  forseeing  that  me  war,  if  continued,  would 
produce  the  ruin  of  their  country,  were  desirous  to  end  it  by  a 
speedy  submission  to  the  Romans:  the  other,  who  imbibed  the 
principles  of  the  Gaulonitish  faction,  delighted  in  nothing  but 


HISTORY    OF    THE    JEWS.  605 

havoc,  spoil  and  murder,  and  opposed  all  peaceable  measures 
with  an  invincible  obstinacy.  This  latter  party,  which  was  by 
far  the  most  numerous  and  powerful,  consisted  of  the  vilesi  and 
most  profligate  characters — proud,  cruel  and  rapacious ;  but.  at 
the  same  time  addicted  to  hypocrisy,  they  committed  the  most 
atrocious  wickedness  under  the  pretence  of  religion.  In  order  to 
cut  off  every  hope  of  accommodation,  they  had  bound  themselves 
by  a  solemn  oath,  never  to  lay  down  their  arms  till  they  had 
either  extirpated  all  foreign  authority,  or  perished  in  the  attempt. 
The  contrary  party  opposed  them  with  arms,  but  were  found 
unequal  in  the  conflict,  and  suffered  more  from  their  countrymen 
than  even  from  the  exasperated  Romans. 

Jerusalem  became  the  constant  scene  of  blood  and  carnage, 
The  ties  of  consanguinity  and  religion  were  no  bar  to  the  perpe- 
tration of  the  wildest  outrages  and  butcheries. 

So  terrified  by  these  horrid  proceedings  were  the  people,  that 
they  did  not  even  dare  to  shed  a  tear  or  heave  a  sigh  for  the  loss 
of  their  friends,  nor  even  to  bury  their  nearest  relations.  Nay, 
they  were  afraid  even  to  weep  or  complain  in  their  own  houses 
or  chambers,  without  first  making  »  diligent  search  lest  there 
should  be  any  listeners ;  since  any  marks  of  compassion  for  the 
deceased  would  have  been  punished  with  death.  Sometimes,  in- 
deed, they  would  throw  a  handful  of  earth  on  a  dead  body  during 
the  night,  and  a  few  persons  were  bold  enough  to  do  this  during 
die  day-time.  No  less  than  twelve  thousand  persons  of  some 
rank  fell  a  sacrifice  to  this  rage  of  party. 

Thus  the  city  of  Jerusalem  was  oppressed  by  the  aggravated 
misfortunes  of  war,  tyranny  and  sedition.  The  populace  ima- 
gining that  war  was  the  most  insupportable  of  all  calamities,  lied 
from  their  habitations  to  seek  for  protection  among  strangers. 

Vespasian,  who  had  now  daily  news  of  the  miserable  condi- 
tion of  Jerusalem  from  the  fugitives  who  constantly  took  shoJtei 
in  his  camp,  felt  concern  for  the  unliappy  situation  of  the  inhabi- 
tants, and  ordered  his  army  to  advance  nearer  to  the  city ;  not 
with  the  view,  as  was  imagined,  to  attack  it  by  a  regular  siege, 
but  with  a  resolution  to  prevent  any  siege  at  all,  by  reducing  all 
the  fortresses  in  its  neighborhood,  and  thereby  obviating  any  ob- 
struction to  his  future  views. 

He  therefore  pressed  his  conquests,  till  they  extended  over  all 
Judea  and  Idumea.  The  whole  region  about  Jerusalem  was  now 
in  his  hands,  and  he  began  to  meditate  leading  his  whole  army 
against  the  city. 

But  at  this  juncture,  the  death  of  Nero,  and  the  revolutions 
which  rapidly  succeeded  it,  occasioned  a  mighty  change  in  the 
state  of  public  affairs,  and  endangered  the  very  existence  of  the 
Roman  empire.  The  Jewish  w;vr  was  therefore  now  esteemed  an 
object  of  but  trifling  consideration,  and  the  several  factions  which 


606  HISTORY    OF    THE    JEWS. 

divided  the  Hebrew  nation  were  left  for  some  time  at  liberty,  to 
tyrnnize  over  the  people,  and  to  persecute  each  other  with  re 
lentless  fury. 

Fresh  factions  broke  forth,  and  raged  with  unrelenting  fury  in 
and  about  the  city.  To  recount  them  were  but  a  repetition  ol' 
the  same  detail  of  crimes  and  woe,  which  we  have  just  gone 
through,  and  which  was  fast  hastening  on  the  city  to  the  full 
measure  of  its  doom. 

Vespasian  was  at  this  time,  (69  A.  C.)  advanced  to  the  empire 
of  Rome.  Josephus  was  set  at  liberty  for  having  predicted  his 
prosperity,  and  Titus  was  sent  by  his  father  to  terminate  the 
Jewish  war. 

He  had,  besides  the  three  legions  which  had  served  under  his 
father,  the  fifth  legion,  which  had  been  so  roughly  handled  by 
the  Jews  in  Cestius'  time,  and  now  burned  with  a  desire  of  re- 
venge. Besides  these,  Agrippa,  Soemus,  and  Antiochus,  (the 
two  former  of  whom  accompanied  him  in  person)  and  some  alli- 
ed cities,  had  furnished  him  with  twenty  regiments  of  foot,  and 
eight  of  horse,  besides  vast  multitudes  of  Arabs  and  a  choice 
number  of  persons  of  distinction  from  Italy  and  other  places,  who 
came  to  signalize  themselves  under  his  standards.  Titus  ordered 
the  fifth  legion  to  take  the  road  of  Emmaus,  the  tenth  that  of 
Jericho,  ihe  other  two  legions  followed  him.  It  was  now  the  be- 
ginning of  April,  and  near  the  feast  of  the  passover,  to  which 
there  was  a  greater  resort  of  the  Jews  than  had  ever  been  known, 
eve  a  from  beyond  the  Euphrates. 

The  Romans,  in  the  mean  time,  were  drawing  nearer  the 
walls,  having  levelled,  with  great  labor,  all  the  surrounding 
space  for  many  furlongs,  pulling  down  the  houses  and  hedges, 
cutting  down  the  trees,  and  even  cleaving  the  rocks,  a  work 
which,  however  arduous,  they  accomplished  in  four  days.  We 
shall  here  insert  a  brief  description  of  Jerusalem,  as  given  by 
Josephus. 

Three  celebrated  walls  surrounded  the  city  of  Jerusalem  on 
every  side,  except  on  that  part  which  was  deemed  inaccessible  on 
account  of  the  valley  beneath  ;  and,  in  this  place,  there  was  only 
one  wall.  This  city  was  built  on  two  hills,  the  one  situated  op- 
posite to  the  other ;  and  a  deep  valley  lay  between  them,  the 
whole  of  which  was  likewise  built  on.  In  regard  to  the  strength 
of  its  situation,  it  originally  received  the  name  of  Fortress,  or 
Castle,  from  king  David,  the  father  of  Solomon,  who  erected  it; 
but  the  Upper  Market  was  the  name  by  which  it  was  distinguish- 
ed in  more  modern  times. 

The  situation  of  the  lower  town  was  on  the  other  hill,  which 
was  called  by  the  name  of  Acra,  round  about  which  there  was  a 
declivity  remarkably  steep.  Opposite  to  this  there  was  formerly 
another  hill  not  so  high  as  the  Acra,  from  which  it  was  separated 


HISTORY    OF    THE    JEWS. 

by  an  extensive  valley  ;  but,  during  the  power  of  the  Asmonean 
princes,  they  caused  this  valley  to  be  filled  up,  and  detaching  a 
part  of  the  hill  Acra,  they  united  the  town  with  the  temple,  in 
consequence  of  which  it  commanded  and  overlooked  the  adja- 
cent parts. 

Tyropa3on  was  the  name  given  to  the  above  mentioned  valley, 
which  divided  the  upper  from  the  lower  town  :  this  valley  ex- 
tended even  to  the  fountain  of  Siloe,  the 'waters  of  which  were 
equally  distinguished  by  their  great  abundance  and  the  excellence 
of  their  flavor. 

Without  the  city  there  were  two  other  towns  which  were  ren- 
dered almost  inaccessible  by  the  crags  and  precipices  which  sur- 
rounded them  on  every  side. 

The  most  ancient  of  the  three  walls  was  remarkable  for  its 
extraordinary  strength,  being  erected  on  a  hanging  rock,  and 
protected  by  the  depth  of  the  valley  beneath  it.  Exclusive  of 
the  advantages  of  its  natural  situation,  it  was  repeatedly  strength- 
ened at  an  immense  expense,  and  by  all  the  arts  of  industry,  by 
David,  Solomon,  and  a  number  of  other  princes. 

At  the  gate  called  Genatha,  which  belonged  to  the  former 
wall,  the  second  wall  commenced,  and  was  carried  on  by  the 
north  side  of  the  city  to  the  fort  Antonia. 

The  third  wall  was  built  by  Agrippa  as  a  protection  to  that 
part  of  the  city  which  he  had  erected,  which,  before  this  wall 
was  built,  had  been  totally  undefended.  About  this  period,  the 
city  had  so  far  increased  in  the  number  of  its  inhabitants,  that  it 
was  unable  to  contain  them  ;  in  consequence  of  which,  a  sort  of 
suburbs  were  by  degrees  erected  :  and  the  buildings  increased  to 
a  very  great  degree  on  the  north  side  of  the  temple  next  the  hill. 

Opposite  to  the  fort  Antonia,  there  was  a  fourth  mountain ; 
but  between  this  mountain  and  the  fort,  ditches  of  an  amazing 
depth  had  been  cut,  so  that  it  was  impossible  to  come  at  the  foun- 
dation of  the  fort  so  as  to  undermine  it ;  and,  exclusive  of  this 
advantage,  the  sinking  of  the  ditches  apparently  added  to  the 
height  of  the  tower.  This  fourth  mountain  received  the  name  of 
Bezeth,  or  the  New  Town,  being,  in  fact,  nothing  more  than 
an  addition  to  the  former  buildings.  No  sooner  was  this  place 
well  peopled,  than  the  inhabitants  requested  that  it  might  be  for- 
tified: whereupon  Agrippa,  the  father  of  king  Agrippa,  adjusted 
his  plan,  and  laid  the  foundation  of  the  wall  about  it ;  but  after- 
wards, on  a  more  mature  deliberation,  he  thought  that  Claudius 
Ccjesar  might  possibly  be  offended  at  his  undertaking  a  work  of 
such  importance  and  magnificence ;  wherefore  Agrippa  dropped 
the  farther  prosecution  of  his  plan  after  he  had  laid  the  founda- 
tions :  but  if  he  had  proceeded  to  have  completed  it,  the  cnpture 
of  Jerusalem  would  have  been  rendered  totally  impracticable. 


HISTORY    OF    THE    JEWS. 

Titus  now  took  a  survey  of  the  walls,  to  see  where  they  might 
be  approached  with  the  greatest  probability  of  success.  He 
found  that  neither  horse  nor  foot  could  make  any  penetration  by 
way  of  the  valleys  ;  and  he  found  that  it  would  be  equally  fruitless 
to  attempt  an  attack  by  batteries  on  the  other  side,  owing  to  the 
strength  of  the  wall :  wherefore,  after  some  deliberation,  he  con- 
cluded that  the  part  of  the  line  towards  the  sepulchre  of  John  the 
high  priest,  would  be  best  exposed  to  an  attack,  that  it  would  not 
be  a  difficult  enterprise  to  pass  from  this  place  to  the  third  wall, 
and  thence  to  the  upper  town ;  and,  through  these  means,  pos- 
sessing themselves  of  Antonia,  even  to  the  temple. 

While  Titus  was  debating  these  things  in  his  mind,  and  Jose- 
phus  was  executing  all  his  oratory  to  prevail  on  the  Jews  to 
solicit  a  peace,  an  arrow  was  shot  from  a  wall,  which  wounded 
Nicanor  (an  intimate  friend  of  Titus,)  in  the  left  shoulder.  This 
instance  of  the  ingratitude  of  these  people  towards  their  friends, 
who  would  have  advised  them  to  peaceable  measures,  incensed 
Titus  to  such  a  degree,  that  he  instantly  resolved  to  make  a  for- 
mal attack  on  the  town,  and  reduce  it  by  force.  Hereupon  he 
ordered  his  soldiers  to  plunder  the  suburbs  without  loss  of  time, 
and  to  use  the  rubbish  and  ruins  of  what  they  should  destroy,  for 
platforms  and  other  works.  His  army  he  separated  into  three 
divisions,  assigning  to  each  its  proper  duty.  On  the  mounts  in 
the  midst  of  the  main  body,  he  stationed  his  archers  and  slingers, 
who  were  provided  with  engines  to  throw  stones,  and  other  mis- 
sive annoyances,  which  answered  the  double  purpose  of  keeping 
the  enemy  engaged  on  the  walls,  and  of  repelling  their  attacks. 
No  time  was  lost  in  felling  trees,  and  laying  the  suburbs  bare  : 
and  the  fortifications  were  made  good  with  the  timber  thus  ob- 
tained. In  fact,  on  the  part  of  the  Romans,  every  hand  was  en- 
gaged, nor  did  the  Jews  lose  their  time  in  idleness. 

The  inhabitants,  who  had  been  heretofore  so  much  exposed 
to  the  calamities  of  robbery  and  murder,  finding  the  insurgents 
so  earnestly  engaged  in  defending  themselves,  began  to  conceive 
a  hope  that  they  should  at  length  be  at  ease  ;  flattering  them 
selves,  that  if  the  Romans  should  be  successful,  they  would  ena- 
ble them  to  do  themselves  justice,  by  revenging  their  own  quar- 
rel. The  forces  under  the  command  of  John  opposed  the  besiegers 
vigorously;  while  himself  in  fear  of  Simon,  dreaded  to  quit 
the  temple.  In  the  mean  time,  Simon,  being  stationed  near  the 
temple,  was  constantly  in  action.  The  shot  and  engines  which 
he  had  heretofore  taken  from  Cestius,  and  out  of  the  fort  Anto 
nia,  he  placed  along  the  wall :  but  his  troops  being  unskilled  in 
the  use  and  management  of  these  engines,  made  very  little  ad- 
vantage of  them  :  and  this  little  arose  from  the  knowledge  they 
occasionally  acquired  from  deserters.  However,  the  Jews  used 
their  engines  to  assail  the  enemy  from  the  ramparts  with  arrows 


HISTORY    OF    THE    JEWS.  600 

and  stones ;  and  occasionally  they  sallied  forth  and  fought  hand 
and  hand  with  the  Romans,  who,  on  the  contrary,  defended  their 
agents  by  jabions  and  hurdles.  Each  of  the  Roman  legions 
was  provided  with  extraordinary  machines  for  repelling  an  attack 
of  the  enemy,  particularly  the  tenth  legion,  which  could  throw 
larger  stones  and  farther  than  any  other.  Each  stone  weighed 
a  talent,  and  not  only  did  execution  on  the  spot,  but  even  to  the 
top  of  the  ramparts.  They  would  destroy  at  a  furlong's  distance, 
and  a  whole  file  fell  before  them  wherever  they  came. 

The  works  of  the  Romans  were  no  sooner  completed,  than 
they  took  the  distance  between  the  mount  and  wall  by  a  line  and 
plummet ;  for  this  could  not  be  effected  in  any  other  manner, 
owing  to  the  shot  and  darts  which  were  thrown  down  in  abun- 
dance. When  the  place  was  found  to  be  properly  adapted  for 
the  battering  rams,  Titus  directed  that  they  might  play  with  the 
greater  convenience.  In  obedience  to  these  orders,  three  batte- 
ries began  to  play  at  the  same  time  on  three  different  parts  of  the 
wall.  The  noise  occasioned  by  these  engines  was  heard  in  all 
parts  of  the  city,  and  appeared  not  to  be  less  dreaded  even  by 
the  faction  than  it  was  by  the  citizens.  At  length  the  insurgents, 
though  divided  amongst  themselves,  finding  that  their  danger 
was  general,  thought  it  might  not  be  improper  to  unite  in  the 
defence  of  each  other.  Hereupon  Simon  despatched  a  herald  to 
inform  those  who  had  enclosed  themselves  within  the  temple,  that 
as  many  as  were  disposed  to  quit  it  and  approach  to  the  wall, 
had  full  permission  so  to  do.  The  purport  of  this  embassy  did 
not  strike  John  as  a  circumstance  that  could  be  relied  on;  but  he 
permitted  his  people  to  act  as  their  own  inclinations  might  direct 
them. 

The  different  factions  united,  and  forgetting  their  old  animos- 
ities, marched  immediately  in  a  body  to  the  walls,  where  they 
had  no  sooner  taken  their  stations,  than  they  co-operated  with 
their  fires  and  other  torches  on  the  Roman  engines,  plying  their 
darts  and  other  weapons  without  intermission,  on  those  who  had 
the  conducting  of  them.  During  the  violence  of  this  determined 
rage,  great  numbers  of  the  Jews  adventurously  descended  from 
the  walls  on  the  engines,  the  covers  of  which  they  tore  off,  and 
attacked  the  guards  who  were  appointed  to  their  defence. 

At  this  juncture,  Titus,  who  was  never  deficient  in  aiding  his 
friends  at  a  time  of  necessity,  appointed  a  party  of  horse  and 
archers  to  guard  the  machines,  and  find  employment  for  the  Jews 
on  the  walls,  while  the  engineers  should  carry  on  their  opera- 
tions. This  attack,  however,  had,  for  the  present,  very  little 
effect :  indeed  the  battering  ram  of  the  fifth  legion  shook  the  cor- 
ner of  a  tower,  which,  being  placed  higher  than  the  wall,  the 
tower  fell  to  the  ground  without  bringing  any  of  the  wall  with  it. 
30 


610  HISTORY    OF    THE    JKWS. 

Some  time  having  passed  since  the  Jews  had  made  any  sally, 
the  Romans  thought  they  were  either  tired  or  disheartened,  and 
thereupon  wandered  about  carelessly  as  in  a  state  of  security. 
This  inattention  on  the  part  of  the  Romans  being  noticed  by  the 
Jews  who  were  in  the  town,  they  rushed  violently  from  a  sally- 
port bo-longing  to  the  tower  Hippocus,  set  fire  to  the  Roman 
works,  and  during  the  heat  of  the  action,  drove  the  Romans 
back  to  their  own  camp.  The  Romans  assembled  from  all  parts 
to  the  assistance  of  their  associates.  The  Jews  behaved  with  the 
most  determined  courage  and  intrepidity.  By  this  time  the  fire 
had  taken  hold  of  the  machines :  and  there  is  not  a  doubt  but 
that  they  would  all  have  been  destroyed,  with  all  those  who  at- 
tended on  them,  but  for  the  critical  arrival  of  a  select  party  oi 
Alexandrian  troops,  whose  behaviour  on  the  occasion  cannot  be 
sufficiently  applauded,  since  it  contributed  in  a  great  degree  to 
the  honor  of  the  day.  The  proceedings  of  the  Jews  were  impe- 
ded by  these  troops  till  the  arrival  of  Titus  with  a  body  of  cav- 
alry. He  killed  twelve  men  with  his  own  hands,  and  drove  the 
remainder  of  the  party  into  the  city  :  and,  by  this  enterprise,  the 
engines  were  saved  from  destruction. 

Nothing  had  hitherto  been  found  so  effectual  for  the  harassing 
of  the  Jews  as  the  turrets  which  the  Romans  had  erected.  On 
these  they  placed  archers  and  slingers,  and  planted  various  sorts 
of  machines  ;  while  the  Jews  could  neither  carry  their  platforms 
to  a  level  with  these  towers,  nor  pull  them  down  by  reason  of 
their  solid  construction,  nor  burn  them,  because  they  were  plated 
with  iron.  All,  therefore,  that  remained  in  the  power  of  the 
Jews,  was  to  keep  at  such  a  distance,  as  not  to  be  wounded  by 
the  darts,  arrows,  and  stones  of  the  'Romans  ;  for  it  was  fruitless 
for  them  to  think  of  opposing  the  force  of  the  battering-rams, 
which  by  degrees  effected  the  purpose  for  which  they  were  design- 
ed. The  Romans  were  possessed  of  one  ram  dreadful  in  its  exe- 
cution, which  the  Jews  distinguished  by  the  name  of"  Nicori,"  or 
"  Conqueror,"  the  first  breach  having  been  made  thereby. 

The  Jews  had  now  been  at  hard  duty  during  the  whole  night, 
and  were  extremely  fatigued  by  fighting  and  watching.  Thus 
dispirited,  they  came  to  too  hasty  a  determination  to  abandon  the 
first  wall,  as  they  had  yet  two  others  to  depend  on  for  their  security. 
The  Romans  became  masters  of  the  first  wail  on  the  seventh  day 
of  the  month  Artemesius,  and  destroyed  a  great  part  of  this  wall, 
and  also  the  northern  quarter  of  the  city,  which  very  quarter 
had  heretofore  been  ravaged  by  Cestius. 

This  bemg  done,  Titus  withdrew  to  a  place  known  by  the 
name  of  the  Assyrian's  camp,  possessing  himself  of  all  between 
that  and  the  valley  of  Cedron,  the  distance  of  which,  from  the 
second  wall,  is  something  more  than  a  bow  shot.  From  this 
place  he  came  to  a  resolution  of  beginning  his  attack,  and  im- 


HISTORY    OF    THE    JEWS.  fill 

mediately  commenced  his  operations.  The  Jews  took  their  sta- 
tions-in  a  regular  order  on  the  wall,  where  they  made  a  formida- 
ble opposition.  John  and  his  associates  commanded  the  troops 
in  the  fortress  of  Antonia,  and  from  the  sepulchre  of  Alexander  on 
the  north  of  the  temple.  From  the  monument  of  John,  the 
high  priest,  to  the  gate  by  which  water  is  conveyed  to  the  tower 
Hippochus,  Simon  and  his  people  held  the  command.  A  numbei 
of  resolute  sallies  were  made  by  the  Jews,  in  which  they  came  to 
close  quarters  with  the  Romans;  but  the  military  knowledge  of 
the  latter  was  more  than  a  counterpoise  to  the  desperation  of  the 
Jews,  who  were  repulsed  with  considerable  loss :  yet  on  the 
walls  the  Jews  had  the  advantage.  Skill  and  good  fortune  equal- 
ly favored  the  Romans  ;  while  the  Jews,  from  a  native  hardness, 
and  an  animation  arising  from  despair,  seemed  insensible  to  dan- 
ger or  fatigue.  It  should  be  observed  that  the  Romans  were 
now  fighting  for  glory,  and  the  Jews  for  life  and  security,  each 
party  equally  disdaining  to  yield.  They  were  continually  em- 
ploying themselves  either  in  violent  assaults  or  desperate  sallies, 
and  combats  of  every  kind.  Their  labors  commenced  with  the 
day,  and  they  were  separated  only  by  the  darkness  of  the  night ; 
and  even  during  the  night  both  parties  kept  watching  to  protect 
their  walls  and  the  other  their  camp :  they  continued  all  night 
under  arms,  and  were  ready  for  battle  by  break  of  day.  On  this 
occasion  the  Jews  despised  danger  and  death,  so  much  that  they 
seemed  emulous  who  should  brave  them  most  undauntedly,  as  the 
best  recommendation  to  their  superiors.  They  entertained  so 
great  a  fear  of  and  veneration  for  Simon,  that  they  would  have 
sacrificed  their  lives  at  his  feet,  on  the  slightest  intimation  that  such 
a  sacrifice  would  be  agreeable  to  him. 

The  tower  on  the  north  side  of  the  city  was  the  object  against 
which  the  battering  ram  was  now  directed.  They  who  defended 
this  tower  were  assailed  by  Titus  with  such  repeated  flights  of  ar- 
rows, that  every  one  of  them  abandoned  his  post,  except  a  crafty 
Jew  of  the  name  of  Castor,  and  ten  of  his  associates,  who  con- 
cealed themselves  behind  the  battlements.  These  having  remain- 
ed quiet  for  a  considerable  time,  at  length  felt  a  shock  by  the 
force  of  which  the  tower  appeared  to  be  shaking  to  its  founda- 
tions. On  this  alarm  they  quilted  their  present  station;  when 
Castor,  assuming  the  language,  manner,  and  behaviour  of  a 
suppliant,  entreated  that  Titus  would  pardon  all  that  was  past, 
and  grant  him  quarter.  Titus,  willing  to  believe  that  the  Jews 
were  now  tired  of  war,  directed  that  his  archers  should  cease 
their  operations,  and  that  the  battery  should  play  no  longer :  at 
the  same  time  informing  Castor,  that  if  he  had  any  proposals  to 
make,  he  was  willing  to  attend  to  what  he  had  to  say.  To  this 
Castor  said,  that  it  was  his  utmost  ambition  to  commence  a  trea- 
ty ;  and  Titus  replied,  "  I  grant  it  with  .-ill  my  heart:  and  if  :ili 


til '2  HISTORY    OF    THE    TEWS 

your  companions  cojnc.ide  with  you  in  sentiment,  I  am  freeh 
disposed  to  extend  my  pardon  to  you."  This  offer  being  made, 
five  out  of  the  ten  who  associated  with  Castor  pretended  to  join 
with  him  in  opinion,  while  the  other  five  exclaimed  that  they 
would  never  submit  to  live  slaves,  while  it  was  in  their  power  to 
die  freemen.  A  stop  was  put  to  all  hostilities,  while  this  dispute 
was  in  agitation.  In  the  mean  time  Castor  sent  privately  to 
Simon  desiring  that  he  would  make  the  best  advantage  of  the 
present  opportunity,  and  submit  to  his  management  the  best 
method  of  amusing  the  Roman  general,  under  pretence  of  recom- 
mending terms  of  peace  to  his  associates.  In  a  word,  Castor 
acted  his  part  with  so  much  artifice,  that  swords  were  drawn, 
mutual  blows  passed,  and  the  men  appeared  to  be  killed  ;  but  the 
whole  device  was  founded  in  falsehood  and  dissimulation. 

Titus  and  his  people  were  astonished  at  the  stubborn  obstinacy 
and  persevering  resolution  of  the  Jews ;  and  at  the  same  time, 
entertained  a  generous  compassion  for  their  distress  ;  but  having 
the  disadvantage  of  the  ground,  they  could  not  be  proper  judges 
of  what  was  done  above  them.  At  this  juncture  Castor  received 
a  wound  in  his  nose  from  an  arrow  ;  but  immediately  drawing  it 
out,  he  showed  it  to  Titus  seeming  thereby  to  demand  justice. 
Titus  was  so  highly  enraged  at  this  injury,  he  turned  to  Jose- 
phus,  who  stood  near  him,  desiring  that  he  would  go  immediate- 
ly, in  his  name  to  Castor,  and  give  him  all  possible  assurances 
of  friendship  and  fair  treatment.  Josephus,  however,  not  only 
desired  to  be  excused  from  executing  this  commission,  but 
likewise  dissuaded  his  friends  who  would  have  undertaken  it,  as- 
suring them  that  this  apparent  submission  was  founded  in  the 
deepest  treachery.  However,  notwithstanding  what  was  said, 
/Eneas,  one  who  had  deserted  to  the  Romans,  seemed  willing  to 
undertake  this  expedition,  to  which  he  was  the  rather  encouraged 
by  Castor's  directing  him  to  bring  something  in  which  to  put  a 
sum  of  money  that  he  intended  to  compliment  him  with.  Thus 
encouraged  by  the  hope  of  advantage,  JEneas  advanced  to  ac- 
cept the  present,  when  Castor  let  fall  a  large  stone  from  the  wall, 
and  ^Eneas  narrowly  escaped  being  crushed  by  it,  while  it  wound- 
ed the  man  who  stood  next  to  him. 

From  this  circumstance,  Titus  was  aware  of  the  ill  consequen- 
ces that  might  arise  from  benevolence  ill-timed :  and  was  con- 
vinced that  determined  rigor  ought  to  be  opposed  to  plausible 
pretensions  and  fair  promises.  He  tnereupon  began  to  ply  his 
batteries  with  greater  violence  than  heretofore,  in  order  to  revenge 
himself  for  the  contumacious  affront  that  had  been  offered  him  by 
Castor  and  his  associates.  When  the  batteries  had  played  some 
time.  Castor  and  his  people  found  that  the  tower  shook  under 
them,  and  appeared  to  be  on  the  point  of  falling ;  on  which  they 
set  it  on  fire,  and,  running  through  the  flames  escaped  into  a 


HISTORY    OF    THE    JEWS.  613 

vault.  The  Romans  imagined  that  by  this  action  they  iiacl 
devoted  themselves  to  certain  destruction,  and  were  generous 
enough  to  extol  their  courage  and  magnanimity  to  the  skies. 

Titus  took  possession  of  this  part  of  the  wall  at  the  end  of  five 
days  from  the  time  that  he  had  became  master  of  the  first  As 
the  passage  to  the  second  wall  was  now  opened,  he  hau  made 
the  Jews  fly  before  him  ;  and  having  selected  a  hundred  of  his 
best  troops,  he  entered  the  city  at  that  quarter  inhabited  by  the 
salesmen,  clothiers  and  brasiers,  and  passed  up  the  narrow  cross 
streets  to  the  wall.  Titus,  however,  either  from  negligence  or 
compassion,  omitted  to  break  down  the  wall,  and  thus,  as  we  shall 
soon  hear,  lost  the  advantage  of  his  victory. 

No  sooner  had  Titus  entered  the  town,  than  he  issued  his 
orders  that  not  a  single  house  should  be  burnt,  nor  even  one 
prisoner  put  to  the  sword.  He  was  so  indulgent  likewise  even 
to  those  of  the  faction,  that  he  offered  to  permit  them  to  end  their 
own  disputes  among  themselves,  on  the  single  condition,  that 
they  should  not  oppress  the  inhabitants.  To  these  last,  likewise, 
he  promised  that  he  would  support  them  in  all  their  legal  posses 
sions,  and  that  what  had  been  taken  from  them  by  violence  should 
be  restored. 

These  terms  were  highly  agreeable  to  a  majority  of  the  people, 
of  whom  some  wished  that  the  city  might  be  spared  for  their  own 
sakes,  and  others  that  the  temple  might  be  spared  for  the  sake  of 
the  city.  However,  the  abandoned  part  of  the  faction  ascribed 
all  the  generous  benevolence  and  humanity  of  Titus,  to  fear ;  and 
they  argued  in  this  manner,  that  Titus  would  never  have  offered 
such  favorable  terms,  if  he  had  not  himself  despaired  of  accom- 
plishing the  work  he  had  undertaken  ;  and  the  faction  now  threat- 
ened instant  death  to  any  person  who  should  propose  peace,  or  a 
treaty  of  recpnciliation. 

No  sooner  had  the  Romans  entered  the  city,  than  the  Jews  did 
all  in  their  power  to  obstruct  their  proceedings  ;  they  blocked  up 
the  narrow  passages,  shot  at  them  from  the  houses,  making  fre- 
quent sallies  from  the  walls,  and  often  compelled  the  guards  to 
abandon  the  towers,  and  seek  refuge  in  the  camp.  The  soldiers 
within  the  city  were  in  the  utmost  confusion  ;  and  those  without 
weie  agitated  to  the  highest  degree,  on  account  of  the  appre- 
hended fate  of  their  companions.  Several  smart  encounters  en- 
sued between  the  opposing  parties ;  but  the  Jews  being  more  nu- 
merous than  the  Romans,  and  1'kewise  better  acquainted  with  the 
bye- ways  and  secret  passes,  they  obtained  frequent  advantages : 
the  breaches  being  likewise  too  narrow  for  any  number  to  march 
out  abreast,  the  Romans  would  have  been  pressed  to  such  a  de- 
gree, that  scarcely  a  man  of  them  would  have  escaped,  if  Titus 
had  not  arrived  in  the  critical  conjuncture  ;  and  this  gallant  offi- 
cer placed  a  band  of  archers  at  the  end  of  every  street,  was  him- 


614  HISTORY    OF   THE    JEWS. 

self  present  in  every  place  of  the  greatest  dangei,  and  being 
seconded  by  Dom-itius  Sabinus,  (a  gallant  man  who  performed 
singular  feats  of  courage  on  the  occasion,)  the  Jews  were  so  an- 
noyed by  darts  and  lances,  that  the  Romans  had  an  opportunity 
of  bringing  off  their  men.  Thus  were  the  Romans  driven  from 
the  second  wall  after  they  had  gained  possession  of  it. 

This  piece  of  success  gave  such  spirits  to  the  most  determined 
of  the  inhabitants,  that  they  flattered  themselves  that  the  Romans 
would  not  again  venture  to  attack  them  ;  or  that  if  they  did,  it 
would  be  totally  impossible  to  subdue  them  :  whereas,  if  these 
desperate  men  had  not  labored  under  an  actual  infatuation,  they 
must  have  reflected  that  the  Romans,  over  whom  they  had  at 
present  obtained  an  advantage,  were  not  to  be  compared  with  the 
immense  numbers  that  were  yet  to  be  encountered.  The  Romans 
having  once  gotten  possession  of  the  wall,  and  then  lost  it,  made 
another  attempt  to  recover  it.  They  made  repeated  and  almost 
constant  assaults,  for  the  space  of  three  successive  days,  during 
which  period  they  were  repulsed  with  as  much  valor  as  they 
showed  in  the  attack  :  but  Titus  made  so  furious  a  charge  on  the 
fourth  day,  that  his  opponents  were  no  longer  able  to  resist  his 
force  ,  whereupon  he  took  possession  of  the  wall,  the  northern 
part  of  which  he  destroyed,  and  in  all  the  towers  to  the  southward 
he  placed  garrisons  without  loss  of  time. 

The  storming  of  the  third  wall  was  now  an  object  that  engag- 
ed the  attention  of  Titus  ;  but  he  did  not  deem  it  a  work  that 
would  be  attended  with  much  difficulty  ;  he  first  considered  how, 
by  more  lenient  methods,  he  might  bring  the  people  to  consider 
their  true  interest ;  hoping  that  they  might  be  induced  to  listen  to 
him,  through  the  dread  of  his  power  and  the  fear  of  famine  ;  for 
by  this  time,  their  plunder  and  provision  werq  nearly  consumed  ; 
while,  on  the  contrary,  the  forces  under  Titus  were  supplied  with 
every  thing  they  could  desire  for  their  ease  and  accommodation. 
This  being  the  case,  Titus  issued  orders  that,  on  a  day  of  gene- 
ral muster,  his  troops  should  be  drawn  up  and  paid  within  view 
of  the  enemy.  On  this  occasion  the  infantry  advanced  with 
drawn  swords,  and  the  led  horses  were  adorned  in  so  splendid  a 
manner,  that  gold  and  silver  seemed  to  prevail  over  all  the  field. 
This  sight  was  equally  agreeable  to  the  Romans,  as  disgusting 
to  the  Jews,  who  had  assembled  in  immense  numbers  on  the  old 
wall,  on  the  north  side  of  the  city ;  the  houses  were  likewise 
crowded,  and  every  part  of  the  city  was  filled  with  people  gazing 
at  this  splendid  spectacle.  In  fact  the  courage  of  the  bravest 
among  the  Jews,  was  repressed  by  the  appearance ;  and,  in  all 
probability,  they  would  have  now  submitted  to  the  Romans,  had 
it  not  been  for  the  consciousness  that  they  had  offered  provocation 
of  such  a  nature  as  not  to  be  readily  pardoned  ;  and  that  if  they 
abandoned  the  point  in  dispute,  they  must  be  devoted  to  certain 


HISTORY    OF    THE    JEWS.  615 

destruction ;  wherefore,  rather  than  submit  to  be  sacrificed  at 
present,  they  cnose  rather  to  fall  in  the  bed  of  honor  by  the 
chance  of  war.  But,  in  fact,  Providence  had  so  determined, 
that  the  faction  was  to  prove  the  ruin  of  the  city,  and  the  inno- 
cent were  to  be  involved  in  the  consequence  of  the  crimes  of  the 
guilty. 

After  four  days  spent  without  any  act  of  hostility,  in  procuring 
provisions  for  the  camp,  Titus,  on  the  fifth  day  separated  his 
army  into  two  divisions  ;  and,  finding  that  the  Jews  were  not  in 
the  least  disposed  to  make  peace,  he  caused  works  to  be  thrown 
up  against  the  forts  of  Antonia,  near  the  monument  of  John,  in 
the  hope  that  from  that  quarter  he  might  get  possession  of  the 
upper  town,  and  then  from  Antonia  become  possessed  of  the  tem- 
ple ;  for  it  was  impossible  to  keep  possession  of  the  city,  unless 
the  fort  was  taken.  He  made  separate  attacks  against  each  ol 
these  two  places ;  and  at  every  rising  ground  he  placed  a  legion 
of  soldiers  to  defend  and  protect  the  engineers.  Those  who  car- 
ried on  their  works  near  the  monument,  were  violently  assaulted 
by  the  Jews,  and  the  people  under  the  command  of  Simon  ;  while 
those  who  besieged  the  fort  Antonia  were  still  more  vigorously 
opposed  by  the  party  of  John,  and  the  zealots  under  his  direction ; 
for  these  had  the  advantage  of  the  higher  ground,  and  were  also 
supplied  with  machines,  of  the  use  of  which  they  were  now  per- 
fectly acquainted,  in  consequence  of  daily  practice.  The  zealots 
had  likewise  possession  of  forty  slings  for  stones,  and  three  hun- 
dred cross-bows,  by  which  the  Romans  were  much  annoyed,  and 
a  check  was  given  to  their  proceedings. 

Though  Titus  had  hitherto  entertained  no  doubt  but  that  he 
should  make  a  complete  conquest  of  the  city,  yet,  while  on  the 
one  hand  he  continued  to  urge  the  siege,  he,  on  the  contrary, 
joined  to  the  power  of  force  every  effort  of  persuasion  and  ad- 
vice, in  order  to  induce  the  Jews  to  a  compliance  with  the  terms 
of  reason.  Reflecting  that  an  appeal  to  the  passions  had  some- 
times a  better  effect  than  that  to  the  law  of  arms,  he,  in  the  first 
place,  personally  addressed  the  Jews,  requesting  that  they  would 
have  so  much  regard  to  their  interests,  as  to  surrender  a  place  of 
which  he  could  make  himself  master  at  any  time.  This  done, 
ne  committed  the  rest  to  Josephus  ;  thinking  that  when  they  were 
addressed  by  their  own  countryman,  and  in  a  language  familiar 
to  them,  success  would  probably  be  the  consequence  of  the  hu- 
manity which  inspired  him  to  undertake  so  benevolent  an  office. 
Agreeably  to  the  directions  given  by  Titus,  Josephus  first  walked 
through  several  parts  of  the  city,  and  then  stopping  on  an  eleva- 
ted spot  within  hearing  of  the  enemy,  though  not  within  reach 
of  their  shot,  he  made  a  long  and  eloquent  speech,  in  which  he 
urged  every  argument  he  oould  think  of  in  order  to  induce  them 
to  surrender. 


61G  HISTORY    OF    THE    JEWS. 

Josephus  wept  abundantly  at  the  recital  of  his  own  speech, 
but  it  appeared  to  make  no  impression  on  the  opposing  faction, 
who  did  not  think  that  they  could,  with  safety,  agree  to  the  terms 
offered  by  the  Romans,  even  if  they  had  been  disposed  so  to  have 
done.  But  of  the  common  people,  many  were  so  impressed  with 
that  most  effectual  means  of  consulting  their  safety  by  flight ; 
and,  for  this  purpose,  they  sold  all  their  most  valuable  effects, 
though  at  prices  greatly  inferior  to  their  real  woith  ;  and  swal- 
lowed the  gold  they  received  as  the  purchase  money,  lest  they 
should  be  stripped  of  it  in  their  journey.  Thus  provided,  they 
repaired  to  the  Romans,  where  they  were  supplied  with  what 
they  wanted.  In  the  interim,  Titus  permitted  the  deserters  to 
enjoy  their  full  liberty,  which  was  an  encouragement  to  others  to 
desert,  as  they  avoided  the  misfortunes  of  those  in  the  city,  with- 
out being  subjected  to  the  enemy.  However,  Simon  and  John, 
and  their  adherents,  placed  guards  at  all  the  outlets,  and  were 
not  less  assiduous  to  keep  the  citizens  from  departing,  than  the 
Romans  from  making  an  entrance.  The  least  cause  of  suspicion 
was  sufficient  to  deprive  a  man  of  his  life,  or  even  a  pretence  on 
which  to  found  a  suspicion  had  the  same  effect.  Persons  in  af- 
fluent circumstances  were  certain  to  be  sufferers :  those  who  had 
any  thing  to  lose  were  assuredly  suspected,  and  that  suspicion 
ended  in  their  final  destruction. 

The  factions  now  became  more  tumultuous,  and  the  famine 
daily  increased.  When  corn  was  no  longer  offered  for  sale, 
they  broke  open  houses  in  search  of  it ;  and  if  none  was  dis- 
covered, the  owners  were  tortured  to  make  them  declare  where 
their  stores  were  deposited ;  and  if  it  was  discovered,  they  were 
severely  punished  for  concealing  it.  At  length,  such  was  the 
distress,  tliat  the  people  in  tolerable  circumstances  disposed  of 
their  whole  effects  for  a  bushel  of  wheat,  and  the  poorer  people 
for  an  equal  quantity  of  barley.  The  purchases  being  made, 
they  secluded  themselves  from  all  observation,  when  some  of 
them  began  to  eat  the  corn  before  it  was  ground,  while  others 
waited  till  it  was  baked,  according  to  the  different  degrees  of 
their  hunger. 

Whenever  the  inhabitants  saw  a  house  shut  up,  they  concluded 
that  the  people  in  it  had  something  to  eat :  wherefore,  breaking 
it  open,  they  seized  the  meat  even  from  the  mouths  of  the  per- 
sons who  were  swallowing  it.  Neither  age  nor  sex  was  spared : 
the  old  men,  who  endeavored  to  defend  the  provision  they  pos- 
sessed, were  violently  beaten ;  while  the  women,  who  sought  to 
conceal  any  thing,  were  dragged  by  their  hair.  Even  children 
at  the  breast  escaped  not  the  general  fury;  so  that  the  same 
treatment  attended  infancy  and  old  age. 

No  kind  of  cruelty  was  omitted  in  the  search  for  food :  persons 
were  tormented  in  the  most  exquisite  manner,  and  in  those  parts 


HISTORY    OF   THE    JEWS.  617 

the  most  sensible  of  pain.     Sharp  sticks  were  thrust  up  their 
bodies ;  and  they  were  otherwise  so  severely  treated,  that  the 
recital  would  give  horror :  and  all  this,  perhaps,  in  order  to  dis 
cover  a  handful  of  flour,  or  a  loaf  of  bread,  which  had  been 
concealed. 

Such  was  the  treatment  that  the  common  people  received  from 
soldiers ;  but  persons  of  a  superior  degree  were  carried  before 
the  usurpers,  who  directed  that  some  of  them  should  be  put  to 
death  on  a  charge  of  treason,  false  witnesses  being  continually 
produced  to  swear  that  they  had  an  intention  of  betraying  the 
city  to  the  Romans.  Those  who  had  been  plundered  by  Simon 
were  carried  to  John,  and  the  prisoners  brought  to  John  were 
transmitted  to  Simon,  as  if  they  had  mutually  agreed  to  triumph 
in  the  distresses  of  their  fellow-creatures. 

Titus  plied  his  operations  with  incessant  assiduity,  in  the  course 
of  which  he  lost  many  men  by  shots  from  the  walls.  The  Jews 
had  a  practice  of  quitting  the  city  during  the  night,  in  search  of 
the  necessaries  of  life ;  and,  in  these  excursions,  they  were  often 
attended  by  soldiers,  who  could  not  obtain  within  the  city  suffi- 
cient to  satisfy  the  demands  of  nature. 

These  circumstances  being  well  known  to  Titus,  he  sent  a 
party  of  his  cavalry  to  wait  for  the  Jews  in  the  valleys  ;  and  these 
latter,  being  reduced  to  despair,  through  hunger,  fell  into  the 
snare  laid  by  the  enemy.  When  they  found  their  unfortunate 
situation,  they  were  compelled  to  fight,  in  the  dread  of  a  punish- 
ment even  worse  than  death  in  battle ;  and,  in  fact,  it  was  now 
too  late  for  them  to  think  of  demanding  quarter.  In  a  word,  the 
Jews  were  subdued ;  and  having  first  been  put  to  a  variety  of 
tortures,  were  crucified  in  sight  of  their  brethren  who  were  be- 
sieged. The  exertion  of  this  rigor  was  disagreeable  to  Titus; 
but  he  hoped  that  the  terrible  example  might  tend  to  influence 
those  within  the  city  to  avoid  a  similar  fate.  Yet  this  horrid 
spectacle  was  so  far  from  having  its  proper  influence  on  the  fac- 
tion, that  it  wrought  an  effect  directly  contrary  to  what  was  in- 
tended ;  for  the  friends  and  relations  of  the  fugitives,  and  all  those 
who  seemed  inclined  to  listen  to  terms  of  accommodation,  were 
compelled  to  come  down  to  the  walls,  and  observe  what  was  to 
be  expected  by  those  who  deserted  to  the  Romans ;  and,  on  this 
occasion,  it  was  insisted  that  the  suffers  were  not  prisoners  of 
war,  but  deserters  who  had  made  their  submission  and  implored 
mercy.  By  this  contrivance  many  were  prevented  from  going 
off  till  the  fact  came  to  be  known ;  though  there  were  numbers  who 
escaped  to  the  enemy,  in  the  mere  dread  of  being  starved,  which 
they  considered  a  more  deplorable  death  than  that  of  crucifixion. 

Hereupon  Titus  gave  orders  that  several  of  the  prisoners  should 
have  their  hands  cut  off,  and  in  this  condition  he  sent  them  to 
John  and  Simon,  so  that  it  was  not  possible  that  thcv  should  be 


HISTORY    OF    THE    JEWS. 

mistaken  for  deserters :  and  by  these  people  he  sent  his  advice^ 
that  an  end  might  be  put  to  the  war,  before  he  should  be  abso- 
lutely compelled  to  destroy  the  city ;  intimating  that  the  Jews, 
on  a  proper  submission,  had  yet  an  opportunity  of  preserving 
their  lives,  their  country,  and  their  temple.  In  the  mean  time, 
however,  Titus  did  not  neglect  to  forward  his  works,  encoura- 
ging those  who  labored  on  them  to  be  indefatigable,  having  de- 
termined that  his  preparations  should  be  followed  by  convincing 
proofs,  that  what  was  not  to  be  effected  by  the  laws  of  reason, 
should  yield  to  those  of  force. 

The  Romans  began  their  platforms  on  the  twelfth  day  of  the 
month  Artemisius  ;  and  after  seventeen  days  of  incessant  labor, 
completed  them  on  the  twenty-ninth.  There  were  four  of  these 
platforms,  and  they  were  works  of  a  very  capital  nature.  One 
of  them,  which  was  near  the  fortress  of  Antonia,  was  construct- 
ed by  the  fifth  legion,  opposite  the  middle  of  the  Struthian  Pool : 
the  twelfth  legion  threw  up  another  at  the  distance  of  twenty 
cubits  from  the  former :  opposite  to  the  pool  named  Amygdalon, 
another  work  was  thrown  by  the  tenth  legion,  which  was  more 
numerous  than  the  other  legions :  and  a  fourth  mount  was  erect- 
ed by  the  fifteenth  legion,  at  a  small  distance  from  the  monument 
erected  to  the  memory  of  John  the  high-priest. 

As  soon  as  the  works  above  mentioned  were  completed,  John 
gave  directions  for  digging  a  mine  under  that  facing  Antonia, 
and  that  a  number  of  props  should  support  the  earth  from  falling. 
This  being  done,  the  wood  work  was  covered  with  a  bituminous 
inflammable  matter ;  after  which,  John  ordered  that  the  pillars 
should  be  fired  ;  and  the  props  being  destroyed,  the  whole  forti- 
fication fell  to  the  ground  with  a  hideous  crash.  At  first,  no  fire 
appeared,  only  dust  and  smoke,  till  at  length  the  flames  burst 
forth  to  view.  The  Romans  were  astonished  at  the  sight,  and 
perfectly  distracted  to  think  that  their  views  were  thus  defeated 
on  the  moment  that  they  thought  themselves  certain  of  success. 
As  their  ramparts  were  destroyed,  they  conceived  that  it  would 
be  fruitless  to  attempt  to  quench  the  fire. 

Two  days  after  this  circumstance,  Simon  and  his  associates 
made  an  attempt  on  the  other  two  mounts,  where  the  Romans 
had  by  this  time  planted  their  battering-rams,  and  began  their 
operations.  Jepthreus,  a  Galilean,  of  the  city  of  Gasis  ;  Megas- 
sarus,  a  domestic  of  Queen  Mariamne  ;  and  Agiras  (otherwise 
the  lame,)  the  son  of  Nabatseus  of  Adiabene,  greatly  distinguish- 
ed themselves  on  this  occasion.  They  ran  with  torches  in  their 
hands,  and  forcing  their  way  through  tta  troops  of  the  enemy 
with  as  much  unconcern  as  if  there  had  been  no  opposition,  they 
set  fire  to  the  works ;  and  though  they  were  opposed  by  darts 
and  arrows,  they  resolutely  persevered  in  their  intention  till  the 
whole  erection  was  in  a  flame.  These  three  men  were  esteemed 
amonjr  the  bravest  that  took  part  in  the  war. 


HISTORY   OF    THE    JEWS.  619 

Such  numbers  from  without  the  city  now  came  in  as  reinforce- 
ments to  the  Jews,  that  this  additional  aid  gave  them  such  fresh 
spirits  and  courage,  that,  flushed  with  the  hope  of  conquest,  they 
advanced  even  to  the  camp,  and  made  an  attack  on  the  guards. 
The  office  of  the  Roman  guards,  according  to  the  strictness  of 
their  discipline,  was  to  perform  their  duty,  alternately  relieving 
each  other  ;  and  the  man  who  quitted  his  station,  under  any  pre- 
tence whatever,  was  certain  of  suffering  death  without  mercy- 
Thus  assured  from  the  very  nature  of  their  station,  that  they 
must  suffer  the  infamous  death  of  deserters  if  they  did  not  fall 
like  men  of  honor,  they  made  so  resolute  an  opposition,  that 
some  of  those  who  had  fled,  thought  themselves  under  a  neces- 
sity of  returning  ;  when  they  made  such  resistance  by  means  oi 
their  engines,  that  the  excursions  of  the  Jews  from  the  city  were 
stopped.  These  Jews  had  sallied  forth  with  the  utmost  fury, 
unprovided  even  with  weapons  for  their  defence,  attacking  all  they 
met  without  distinction,  rashly  rushing  among  their  enemies,  and 
throwing  themselves  on  the  points  of  their  pikes.  In  a  word,  the 
advantages  the  Jews  at  any  time  gained  over  the  Romans,  were 
less  acquired  by  real  courage  than  rash  precipitancy  :  while  the 
Romans,  little  afraid  of  any  essential  injury  the  Jews  could  do 
them,  often  yielded  to  the  violent  impetuosity  of  their  opponents. 

When  Titus  returned  from  Antonia,  where  he  had  been  to  fix 
on  a  proper  spot  for  carrying  on  the  siege,  he  severely  reprimand- 
ed the  troops  for  permitting  themselves  to  be  attacked  in  their 
own  works,  when  they  had  possessed  themselves  of  those  of  the 
enemy,  and  yielding  to  be  besieged  by  those  who  could  be  con- 
sidered as  no  other  than  prisoners.  After  this,  Titus  made  a  se- 
lection of  some  of  his  best  troops,  and,  surrounding  the  Jews, 
charged  them  in  the  flank  ;  while  they,  on  the  other  hand,  sus- 
tained the  charge  with  astonishing  resolution.  The  Romans  were 
so  enraged,  partly  from  a  sense  of  military  honor,  and  partly 
from  a  concern  for  the  safety  of  their  general,  who  was  in  immi- 
nent danger,  that  if  the  Jews  had  not  retreated  to  the  city  in  the 
very  moment  that  they  did,  every  one  of  them  would  have  been 
utterly  destroyed.  Still,  however,  the  Romans  were  hurt  at  the 
leflection  of  having  lost  their  bulwarks,  and  that  what  they  had 
been  so  long  in  erecting,  should  be  demolished  almost  in  an  hour. 
In  consequence  of  this  disappointment,  the  Romans  began  to 
despair  of  accomplishing  their  design. 

During  this  situation  of  affairs,  Titus  issued  orders  that  his 
principal  officers  should  be  summoned  to  a  council,  to  advise  him 
how  to  act  in  the  emergency.  Some  of  the  most  violent  among 
them  recommended  an  immediate  attack  with  the  whole  army, 
and  coming  to  a  general  battle.  Those  of  more  reflection  gave 
their  ^'oices  for  the  re-erection  of  the  ramparts :  while  a  third 
party  were  of  opinion  that  famine  would  effectually  do  the  busi 


620  HISTORY    OF    THE    JEWS. 

ness,  and  that  victory  might  be  obtained  without  a  blow  being 
struck. 

Though  Titus  did  not  think  it  perfectly  honorable  to  lie  inac- 
tive at  the  head  of  so  large  an  army,  yet  he  was  not  disposed  to 
attack  a  people  who  sought  their  own  destruction  with  such  de- 
termined resolution.  The  want  of  materials  renderad  it  imprac- 
ticable that  he  should  erect  new  ramparts  ;  and  with  regard  to  the 
preventing  provisions  being  carried  into  the  city,  he  thought  it 
would  be  equally  impossible,  on  account  of  the  extent  of  the 
place  and  the  number  of  avenues.  He  reflected,  that  if  the  Jews 
should,  by  stealth,  convey  any  relief  into  the  city,  it  would  tend 
only  to  protract  the  siege,  and  the  delay  thereby  occasioned 
would  lessen  the  honor  of  the  victory. 

He  directed  his  officers  immediately  to  begin  the  erection  of 
the  wall,  and  let  the  whole  army  take  a  share  in  the  business, 
assigning  to  each  party  its  proper  station.  These  orders  were 
no  sooner  issued,  than  every  soldier  was  animated  with  a  wish  to 
exceed  his  fellows  in  this  work.  The  ground  was  measured  out, 
the  legions  were  divided,  and  every  man  was  emulous  who  should 
most  effectually  distinguish  himself.  The  common  soldiers  copied 
the  example  of  the  Serjeants,  the  Serjeants  that  of  the  captains, 
the  captains  that  of  the  tribunes,  and  the  tribunes  that  of  their 
superior  officers  ;  the  whole  being  under  the  direction  of  Titus, 
whose  zeal  for  the  despatch  of  this  business  was  such,  that  he 
was  continually  taking  his  rounds  to  superintend  the  whole  pro- 
ceeding. 

Nine  and  thirty  furlongs  was  the  whole  extent  of  this  wall, 
and  thirteen  forts  were  erected  on  the  outside  of  it,  ten  furlongs 
being  the  compass  of  each  fort.  It  is  somewhat  extraordinary, 
but  no  less  so  than  true,  that  this  amazing  work  was  completed 
in  three  days,  though  an  equal  number  of  months  might  have 
been  supposed  a  reasonable  time  for  it.  As  soon  as  it  was  fin- 
ished, garrisons  were  placed  in  all  the  forts,  who  did  duty  under 
arms  every  night.  On  each  night,  likewise,  Titus  went  the  first 
round  in  person ;  Tiberius  Alexander,  the  second  ;  and  the  offi- 
cers who  commanded  the  legions,  the  third.  Some  persons  were 
constantly  on  guard  in  the  forts  during  the  whole  night :  but 
some  of  the  soldiers  were  allowed  to  rest  alternately  with  others 
who  were  appointed  to  watch. 

The  above  mentioned  enclosure  of  the  Jews  within  the  town, 
re-duced  them  to  the  last  degree  of  despair  ;  for  by  this  time  the 
famine  had  increased  to  such  a  height,  that  whole  families  fell  a 
sacrifice  to  its  rage.  The  dead  bodies  of  women  and  children 
were  seen  in  every  house :  the  old  men  were  found  dead  in  all 
the  narrow  lanes  of  the  city ;  while  the  younger  men,  who  were 
vet  able  to  walk,  appeared  like  ghosts  parading  the  streets.  It 
became  impossible  to  commit  the  bodies  of  the  dead  to  the  ground. 


HISTORY    OF    THE    JEWS.  621 

Many  of  the  living  were  unable  to  perform  this  charitable  office  ; 
while  others  were  unwilling  to  take  it,  partly  discouraged  by  1  lie 
numbers  of  the  deceased,  and  partly  by  the  reflection  that  them- 
selves could  not  survive  any  considerable  time.  Numbers  ol 
them  expired  even  while  they  were  burying  their  fellow-citizens : 
and  some,  prompted  by  despair,  sought  their  own  graves,  and 
interred  themselves,  that  they  might  be  certain  of  a  place  of  re- 
pose. Yet  miserably  distressful  as  the  present  situation  of  these 
wretches  was,  not  a  single  complaint  or  lamentation  was  heard : 
for  the  pangs  of  excessive  hunger  absorbed  every  other  passion. 
They  who  last  expired  beheld  those  who  had  gone  before  them 
with  unweeping  eyes,  and  looks  marked  with  the  near  approach 
of  death.  The  most  profound  silence  reigned  through  every  part 
of  the  city ;  and  during  the  course  of  the  night,  heaps  of  dead 
bodies  were  frequently  piled  on  each  other.  When  offensive 
smells,  arising  from  the  corruption  of  the  dead  bodies,  became 
insupportable,  an  order  was  given  that  all  of  them  should  be  bu- 
ried at  the  public  expense :  the  abandoned  incendiaries  threw 
them  from  the  walls  into  the  valleys  ;  a  sight  that  occasioned  so 
much  horror  to  Titus,  that,  while  he  was  going  his  rounds,  and 
found  the  ditches  infected  with  dead  bodies,  and  pestilential  va- 
pors arising  from  them,  he  extended  his  hands  towards  heaven, 
and  made  a  solemn  appeal  to  God,  that  these  misfortunes  arose 
not  from  any  orders  that  he  had  given. 

The  insurgents  were  now  so  pent  up  within  the  walls,  that  they 
found  it  impossible  for  any  of  them  to  quit  the  place.  In  the 
mean  time,  they  endured  all  the  pangs  of  famine,  aggravated  by 
the  tortures  of  despair ;  while,  on  the  contrary,  the  Romans  lived 
at  their  ease,  and  passed  their  time  very  agreeably,  being  amply 
supplied  with  the  necessaries  of  life  from  Syria  and  the  ad- 
jacent provinces.  Encouraged  by  their  better  fortune,  many  of 
the  Romans  advanced  to  the  walls  and  made  an  ostentatious 
display  of  their  provisions,  with  a  view  to  reflect  on  the  necessi- 
ties of  those  who  were  in  circumstances  of  distress.  All  this 
appeared  to  have  no  effect  on  the  unfeeling  minds  of  the  seditious 
multitude :  whereupon  Titus,  in  mere  compassion  to  the  residue 
of  an  unhappy  people,  determined  immediately  on  the  erection  of 
new  works,  and  resolved  that  no  time  should  be  lost  in  their 
completion.  One  considerable  difficulty  indeed  now  occurred 
which  was  the  providing  the  proper  materials  for  carrying  these 
works  into  execution  ;  for  all  the  wood  in  the  neighborhood  of 
the  city  had  been  cut  down  for  the  erection  of  the  former  works ; 
wherefore,  they  were  under  a  necessity  of  fetching  all  the  timber 
for  this  second  supply,  from  a  place  of  ninety  furlongs ;  and 
herewith  four  ramparts  of  greater  magnitude  than  the  former, 
were  erected  at  the  fortress  Antoma.  Titus  carried  on  this  bu- 
siness with  great  assiduity,  and  the  besieged  being  now  at  hvs 


022  HISTORY    OF    THE    JEWS. 

mercy,  he  plainly  hinted  to  them  that  he  knew  their  situation. 
Still,  however,  they  showed  no  concern  for  what  had  happened, 
they  seemed  to  have  no  regard  for  themselves  or  each  other. 
Those  who  were  decaying  with  sickness  they  confined  in  prisons, 
and  tore  the  dead  in  pieces  as  dogs  would  have  done. 

The  ungrateful  return  which  Matthias  received  from  Simon, 
for  procuring  him  to  be  admitted  into  the  city,  was,  that  he 
first  caused  him  to  be  tortured,  and  then  put  to  death.  The 
venerable  old  man  made  it  his  earnest  request,  and  the  only  favor 
he  asked  in  return  for  his  admitting  Simon  into  the  town,  that 
he  himself  might  first  suffer ;  but  even  this  poor  favor  was  denied 
by  Simon.  He  was  put  to  death  on  the  bodies  of  his  sons,  and 
and  within  view  of  the  Romans,  agreeably  to  an  order  given  to 
Ananus,  the  son  of  Barnadus  ;  which  Ananus  was  distinguished 
from  all  the  dependents  of  Simon  by  the  extreme  cruelty  of  his 
disposition. 

About  the  same  time,  several  other  distinguished  personages 
were  put  to  death,  the  father  of  Josephus  imprisoned,  and  him- 
self wounded  by  a  stone.  At  this  juncture,  a  number  of  the 
inhabitants  went  off  to  the  Romans.  Some  of  them  deserted 
under  pretence  of  pursuing  the  enemy  with  stones ;  while  others 
made  their  escape  by  leaping  over  the  walls.  But  the  most  mel- 
ancholy part  of  the  history  remains  yet  to  be  recounted. 

Among  the  Syrians,  a  fugitive  Jew  was  discovered  while  he 
was  searching  for  gold,  which  he  had  swallowed,  and  which  had 
passed  through  his  body.  At  the  period  above  mentioned,  there 
was  a  very  great  scarcity  of  gold  in  the  town,  and  twelve  attics 
were  as  valuable  as  twenty-five  had  been  in  former  times  ;  and 
the  faction  had  searched  all  the  people  in  the  strictest  manner. 
On  the  above  mentioned  discovery,  it  was  immediately  reported 
through  the  camp  that  the  Jews  who  had  deserted  had  swallowed 
all  the  gold.  Hereupon  the  Arabians  and  Syrians  seized  on  the 
deserters,  and  cut  open  the  bodies  of  two  thousand  of  them  in 
one  night.  This  Josephus  deems  to  have  been  the  most  inhuman 
butchery  that  ever  was  perpetrated  on  the  Jews. 

The  horrid  inhumanity  of  this  action  gave  so  much  offence  to 
Titus,  that  he  would  undoubtedly  have  ordered  his  cavalry  to 
destroy  every  one  of  the  offenders  with  darts,  if  their  number 
had  not  been  more  considerable  than  that  of  those  they  had  mur- 
dered: but  as  this  was  the  case,  he  summoned  together  his  offi- 
cers, as  well  the  Romans  as  the  auxiliaries,  and  addressed  them 
with  severity  on  the  act ;  and  finding  that  some  of  his  own  peo- 
ple had  been  concerned  in  this  inhuman  butchery,  he  delivered 
his  sentiments  on  the  occasion  in  the  following  manner  :  In  the 
first  place,  addressing  himself  to  the  Romans,  he  said,  "  I  am 
astonished  that  any  soldier  of  mine  should  be  guilty  of  an  action 
so  unmanly,  in  order  to  possess  himself  of  so  uncertain  an  ad- 


HISTORY    OF    THE    JEWS.  623 

vantage,  without  blushing  at  the  meanness  to  which  he  had  been 
induced  by  his  avarice."  Then  turning  to  his  auxiliaries,  he  ex- 
claimed, "  Do  you  think  it  reasonable  that  the  insolences  offered, 
and  the  inhumanities  perpetrated  by  the  Syrians  and  Arabians  in 
a  foreign  war,  in  which  they  act  without  control,  ought  to  be  im- 
puted to  the  Romans  ?  and  that  the  crimes  of  one  party  ought 
to  be  laid  to  the  charge  of  the  other  ?" 

Titus,  so  far  from  excusing,  was  transported  to  the  highest 
degree  of  rage  at  their  conduct,  and  threatened  immediate  death 
to  any  man  who  should  be  guilty  of  similar  acts  of  barbarity  for 
the  future.  At  the  same  time,  he  gave  orders  to  his  legions  to 
make  a  strict  search  after  every  person  who  should  be  suspected, 
and  declared  that  he  himself  would  sit  in  judgment  on  his  trial. 
What  Titus  prohibited  publicly  with  such  severity,  was  repeat- 
edly practised  in  secret  on  the  deserters  from  the  Jews.  Their 
mode  of  proceeding  only  was  varied  ;  for  when  any  of  the  de- 
serters were  taken,  the  custom  of  the  murderers  was  first  to  be 
assured  that  they  were  not  within  view  of  any  of  the  Romans, 
and  then  to  rip  up  the  bodies  of  the  Jews  in  search  of  treasure, 
though  they  were  seldom  successful  in  finding  the  money  sought 
after  by  these  infamous  means.  However,  the  shocking  practice 
had  such  an  effect  on  the  Jews,  that  they  now  no  longer  deserted 
to  the  Romans,  being  apprehensive  of  the  fatal  consequences  that 
would  ensue. 

John  having  obtained  all  he  could  by  plunder,  then  proceeded 
to  sacrilege,  seizing  and  appropriating  to  his  own  use  several 
cups,  dishes,  tables,  and  other  necessary  vessels  appropriated  to 
divine  service,  which  had  been  presented  as  gifts,  or  offered  as 
oblations,  not  excepting  even  the  pieces  dedicated  to  the  honor  of 
the  temple  by  Augustus  and  the  empress.  The  Roman  emperors 
had  ever  entertained  a  great  esteem  and  veneration  for  the  tem- 
ple, though  at  this  time  it  was  profaned  by  a  Jew,  who  stripped 
it  of  the  presents  bestowed  on  it  by  strangers,  and  encouraged 
his  companions  to  make  free  with  every  thing  that  was  sacred, 
saying,  "  It  was  but  reasonable  that  those  should  live  by  the  tern 
pie  who  had  fought  for  it."  In  pursuance  of  these  sentiments, 
he  made  no  scruple  of  distributing  among  his  people  the  holy 
wine  and  oil,  which  had  been  reserved  for  sacrifices  in  the  interior 
part  of  the  temple :  and  as  John  was  free  in  his  distributions, 
the  people  were  equally  free  in  receiving  them,  drinking  and 
anointing  without  ceremony. 

The  Romans  were  put  to  great  difficulty  in  procuring  the  ne- 
cessary materials  for  completing  their  works;  but  they  cut  down 
all  the  woods  within  the  circuit  of  ninc-ty  furlongs  of  the  city, 
and  finished  their  platforms  in  the  space  of  twenty-one  days.  A 
most  dismal  alteration  took  place  in  this  delightful  part  of  Judt-a, 
which  abounded  in  curious  gardens,  plantations,  and  houses  of 


624  HISTORY    OF    THE    JEWS. 

pleasure :  not  a  building  or  tree  was  now  to  be  seen,  but  the 
marks  of  devastation  and  ruin  occupied  the  whole  prospect.  So 
great  was  the  difference  between  the  present  and  the  former  state 
of  Jerusalem,  that  even  stranger's  could  not  refrain  from  tears  on 
the  comparison.  So  terrible  was  the  devastation  and  havoc  of 
the  war,  that  people  in  the  heart  of  the  city  might  reasonably  have 
inquired  where  Jerusalem,  that  place  so  peculiarly  favored  by 
heaven,  was  situated. 

The  Romans  having  raised  the  mounts,  the  Jews  became  great 
ly  alarmed  ;  for  matters  were  now  arrived  to  such  an  extremity, 
that  they  were  conscious  they  must  inevitably  surrender  the  city, 
if  their  endeavors  to  destroy  the  Roman  works  proved  ineffec- 
tual ;  on  the  other  hand,  the  Romans  were  exceedingly  apprehen- 
sive lest  the  attempts  of  their  adversaries  should  prevail ;  for  the 
wood  of  the  adjacent  parts  of  the  country  being  wholly  exhausted, 
and  the  men  greatly  harassed  by  incessant  and  hard  duty, 
if  the  mounts  were  destroyed,  all  hope  of  success  must  end,  since 
there  appeared  no  possibility  of  constructing  other  works. 

Notwithstanding  the  enmity  subsisting  between  the  parties, 
the  Romans  were  more  concerned  on  account  of  the  miseries  of 
the  Jews,  than  they  were  themselves.  In  despite  of  all  the  diffi- 
culties and  dangers  they  had  undergone,  and  the  prospect  of 
what  they  had  still  to  encounter,  the  Jews  preserved  their  spirits, 
and  resolution.  The  Romans  now  doubled  the  number  of  theii 
guards,  and  took  such  other  precautions  as  occasion  required. 

Before  the  rams  were  mounted,  no  measures  that  were  likely 
to  prove  effectual  were  omitted  by  John  and  his  adherents,  who 
guarded  the  castle  of  Antonia  to  prevent  a  breach  being  made 
in  the  walls.  They  made  a  sally  with  a  view  of  setting  fire  to 
the  mounts ;  but  they  went  out  in  small  parties,  and  they  did 
not  act  with  that  courage  and  unanimity  which  was  usual  to  the 
Jews.  Their  measures  were  not  well  concerted,  nor  were  they 
carried  into  execution  with  the  necessary  spirit,  to  which  may 
be  attributed  the  failure  of  their  design.  The  Romans  became 
unusually  vigilant,  and  lest  their  works  should  be  set  on  fire, 
they  planted  a  strict  guard  upon  the  bulwarks,  and  adopted  such 
other  precautionary  measures  as  were  necessary  for  preventing 
any  disadvantages  being  taken  by  the  enemy.  Rather  than  sub- 
mit to  the  irreparable  injury  of  relinquishing  their  advantageous 
station,  they  unanimously  resolved  to  die  in  defending  the 
mounts.  They  considered  that  the  honor  of  the  Roman  name 
would  incur  indelible  disgrace  if  they  suffered  their  courage  and 
discipline  to  be  baffled  by  the  headstrong  impetuosity  of  a  despe- 
rate and  outrageous  multitude  ;  and  to  submit  to  the  power  of  the 
Jews  was  a  circumstance  that  they  could  not  reflect  upon  with 
any  tolerable  degree  of  patience. 


HISTORY    OF    THE    JEWS.  025 

The  Romans  were  prepared  with  darts  to  encounter  the  enemy 
as  they  advanced :  and  such  of  the  foremost  as  were  slain  or 
wounded,  obstructed  the  progress  and  damped  the  courage  of 
their  companions.  They  who  pressed  forward  were  astonished 
and  deterred,  upon  observing  the  exact  regularity  of  the  Roman 
discipline  ;  others  were  alarmed  at  the  great  numbers  of  the  ene- 
my; and  they  who  were  wounded  availed  themselves  of  the  first 
opportunities  that  offered  for  effecting  an  escape.  In  short,  all 
the  Jews  retired,  each  man  endeavoring  to  preserve  himself  from 
censure  by  attributing  the  common  calamity  to  the  misconduct  of 
his  companions. 

The  Jews  having  retreated  on  the  first  day  of  the  month  Pane- 
mus,  the  Romans  advanced  their  rams,  in  order  to  batter  the 
walls  of  the  castle  Antonia.  To  prevent  the  approach  of  the 
engines,  the  Jews  had  recourse  to  their  swords,  fire,  stones,  and 
such  other  means  as  were  likely  to  prove  effectual ;  and  they  de- 
fended themselves  with  singular  resolution  :  they  greatly  depend- 
ed on  the  walls  being  sufficiently  strong  to  resist  the  force  of  ihe 
machines ;  but  still  they  exerted  every  possible  effort  to  prevent 
their  being  advanced  and  placed  in  a  manner  proper  for  action. 
Hence  the  assailants  concluded  that  the  great  activity  of  the 
Jews  proceeded  from  a  consciousness  of  Antonia  being  in  dan- 
ger. For  a  considerable  time  the  battery  was  continued  without 
effect ;  but  despairing  of  being  able  to  effect  a  breach  by  means 
of  their  engines,  the  Romans  applied  themselves  to  mining 
carefully  guarding  themselves  with  their  buckles  from  the  stones, 
lances,  and  other  weapons  discharged  from  above.  With  im- 
mense labor,  they  at  length  loosened  four  stones  of  the  founda- 
tion. 

The  night  now  arrived,  and  both  parties  retired  to  repose.  In 
the  mean  time,  that  part  of  the  wall  which  John  had  undermined, 
with  a  view  of  destroying  the  former  works,  suddenly  gave  way. 
This  unexpected  event  had  a  contrary  effect  upon  the  contending 
parties.  The  Jews,  who,  by  a  proper  attention,  might  have 
prevented  the  accident,  were  but  little  concerned  when  it  arrived ; 
for  they  deemed  the  place  to  be  still  sufficiently  secure.  The 
Romans  were  greatly  rejoiced  at  a  circumstance  so  favorable  to 
their  views  as  the  falling  of  the  wall ;  but  their  transports  a  bated, 
upon  observing  a  wail  which  John  had  constructed  within  the 
circuit  of  that  wherein  the  breach  appeared.  They  still,  howev- 
er, entertained  hopes  of  conquering  the  place;  for  the  ruins  of 
the  outward  wall  greatly  facilitated  access  to  the  other,  which 
was  not  yet  sufficiently  settled  and  hard  to  make  any  considerable 
resistance  to  the  force  of  the  battering  rams.  The  assailants 
judged  that  instant  death  would  inevitably  be  the  fate  of  those 
who  should  attempt  to  scale  the  walls ;  and  therefore  all  thought? 

40 


626  HISTORY    OF   THE    JEWS. 

of  that  exploit  were  declined,  unless  by  one  Sabinus,  who  lost 
his  life  in  the  attempt. 

Two  days  being  elapsed,  twenty  of  the  guards  of  the  plat- 
forms, the  ensign  of  the  fifth,  two  cavaliers,  and  a  trumpeter  as- 
sembled ;  and  in  the  dead  of  the  night  these  people  silently  ad- 
vanced over  the  ruins  of  the  wall  to  Antonia.  They  marched 
without  meeting  the  least  obstruction  ;  and  finding  the  advanced 
guard  oppressed  asleep,  they  cut  their  throats  ;  and  having  gain- 
ed possession  of  the  wall,  the  trumpeter  sounded  his  instrument, 
which  aroused  the  rest  of  the  guard,  who  were  thrown  into  so 
great  a  consternation,  that  th^y  instantly  fled,  being  ignorant 
that  only  a  small  number  of  the  enemy  had  entered  the  place,  but 
strongly  possessed  of  the  opinion  that  they  were  exceedingly  nu- 
merous. 

Upon  receiving  intimation  of  the  state  of  affairs  at  the  fort, 
Titus  put  himself  at  the  head  of  his  most  resolute  troops,  and 
immediately  marched  thither  over  the  ruins  already  mentioned. 
So  astonished  were  the  Jews  at  this  sudden  and  unexpected  attack, 
that  some  fled  for  safety  to  the  interior  of  the  temple,  and  others 
to  the  mine  that  John  had  formed  with  a  view  of  destroying  the 
Roman  works.  The  factions  under  the  command  of  John  and 
Simon  were  convinced  that  every  prospect  of  success  must  end, 
if  the  enemy  obtained  possession  of  the  temple  :  and  hereupon  a 
desperate  engagement  ensued  before  the  doors  of  the  sacicd  buil- 
ding ;  one  party  fighting  for  the  preservation  of  life,  and  the 
other  for  the  honor  of  conquest.  Neither  party  could  uso  lances 
or  darts  with  effect :  for  they  were  so  closely  engaged,  lhat  the 
sword  was  the  only  weapon  on  which  the  issue  of  the  battle  was 
to  depend.  Jews  and  Romans  were  promiscuously  crowded  to- 
gether, and  neither  order  or  discipline  was  observed ;  but  the 
utmost  confusion  prevailed. 

The  encounter  was  maintained  for  the  space  often  hours,  being 
commenced  at  the  expiration  of  the  ninth  hour  of  the  night,  and 
not  concluded  till  the  end  of  the  seventh  on  the  following  morn- 
ing. The  determined  rage  of  the  Jews,  however,  proved  too 
powerful  for  the  discipline  and  bravery  of  the  Romans  ;  and  that 
this  was  the  case,  proved  a  happy  circumstance  for  the  former, 
whose  last  advantage  being  at  stake,  had  they  been  vanquished 
in  this  action,  utter  destruction  to  them  must  inevitably  have 
been  the  consequence.  The  Romans  judged  that  they  had  rea- 
son to  be  satisfied  with  the  advantage  they  had  acquired,  in  gain- 
ing possession  of  the  fort  Antonia  :  for  they  had  performed  the 
exploit  with  only  a  part  of  the  army,  the  legions  on  whom  the 
greatest  dependence  was  placed  not  being  yet  arrived. 

Having  determined  to  break  up  the  foundations  of  fort  Anto- 
nia, and  form  a  level  passage  for  the  more  convenient  march  of 
his  army,  Titus,  before  he  proceeded  to  lhat  extremity,  commis- 


HISTORY   OF   THE    JEWS.  627 

sioned  Josephus  to  bring  back  the  Jews  to  the  exercise  of  theii 
reason.  His  arguments  were  lost  on  the  majority  of  his  hearers , 
but  prevailed  with  divers  of  those  people  who  composed  the  fac- 
tion. A  considerable  number  of  persons  of  rank  revolted  to  the 
enemy.  They  experienced^  most  gracious  and  generous  re- 
ception from  Titus,  and  expressed  the  warmest  sentiments  of 
gratitude  for  the  liberal  treatment  they  had  received  from  the 
Roman  general. 

When  the  faction  observed  that  the  fugitives  were  no  longer 
to  be  seen  from  the  city,  they  circulated  a  rumor  that  the  Ro- 
mans had  put  them  to  death.  For  some  time,  this  stratagem 
had  the  desired  effect,  by  deterring  other  Jews  from  following 
the  example  of  the  deserters :  but  being  apprised  of  the  design 
with  which  the  report  had  been  propagated,  Titus  recalled  the 
deserters  from  Gophne,  and  ordered  them  to  make  the  tour  of 
the  wall,  attended  by  Josephus.  The  calumny  being  thus  re- 
futed, a  still  greater  number  of  the  people  were  induced  to  revolt 
to  the  Romans.  Being  assembled  on  this  occasion  within  sight 
of  the  Romans,  with  tears  and  lamentations  they  supplicated  the 
faction  to  preserve  their  country  by  admitting  the  Romans  into 
the  town ;  or,  at  least,  to  depart  from  the  temple,  rather  than 
provoke  the  enemy  to  destroy  it  by  fire,  to  which  extremity  they 
would  not  proceed,  unless  aggravated  to  adopt  the  measure  by 
an  inconsiderate  perseverance  in  a  fruitless  opposition.  This  con- 
duct served  but  to  inflame  the  faction  to  a  more  extravagam 
degree  of  outrage. 

Titus  now  determined  to  make  an  assault  upon  the  Jews;  but, 
at  the  same  time,  consented  to  remain  in  the  fort  of  Antonia, 
where  he  might  witness  their  operations  without  exposing  his 
person.  The  attack  commenced  at  three  o'clock  in  the  morning, 
when  the  Romans  were  deceived  in  the  expectation  they  had 
formed  of  surprising  the  Jews  while  asleep :  the  advanced  guards 
resolutely  opposed  the  assailants,  and,  at  the  same  time  joined  in 
a  general  shout,  which  awakening  their  companions,  great  mul- 
titudes immediately  came  to  their  support.  The  Romans  bravely 
withstood  the  shock  made  by  the  advanced  guard ;  and  when 
the  other  Jews  came  up,  a  scene  of  horror  took  place :  through 
the  darkness  of  the  night,  the  confused  sound  of  voices,  fear, 
and  the  impulse  of  rage,  their  consternation  was  so  great,  that 
they  destroyed  both  friends  and  enemies  without  distinction; 
arid  the  Jews  who  fell  by  the  hands  of  their  own  countrymen, 
were  considerably  more  numerous  than  those  who  were  siairi  by 
the  enemy.  The  loss  on  the  part  of  the  Romans  was  not  great; 
for  they  preserved  a  regular  discipline,  carefully  defended  them- 
selves with  their  bucklers,  and  had  the  advantage  of  knowing 
each  other  by  means  of  the  watch- word.  Upon  the  appearance 
of  day-light,"  the  Jews  discovered  their  erroi,  and  pursued  the 


fi'23  HISTORY    OF    THE    JEWS. 

encounter  with  more  regularity.  Each  party  now  employed  darts, 
arrows, and  other  weapons;  and  notwithstanding  the  contest  thai 
had  been  maintained  in  the  night,  they  appeared  to  suffer  no 
abatement  of  courage  or  strength 

The  Romans,  conscious  that  their  general  was  posted  in  a 
station  where  he  could  form  an  exact  judgment  respecting  the 
behaviour  of  his  troops,  and  considering  that  their  future  pros- 
pects in  life  would  depend  on  their  conduct  in  the  present  action, 
fought  with  a  noble  emulation  to  surpass  each  other  in  martial 
exploits.  The  presence  of  John,  who  threatened,  and  even 
struck  those  of  his  people  who  appeared  to  be  tardy  in  their 
duty,  and  encouraged  the  rest  with  promises  of  reward,  added 
to  the  consideration  that  their  own  lives  and  the  safety  of  the 
temple  were  at  stake,  induced  the  JewTs  to  exert  their  utmost 
endeavors  in  opposing  the  enemy.  Neither  party  was  able  to 
make  any  considerable  retreat,  the  place  not  being  sufficiently 
large  for  that  purpose  ;  and  the  battle  was  mostly  maintained 
hand  to  hand,  victory  sometimes  appearing  to  incline  to  one,  and 
sometimes  to  the  other  side.  The  fort  of  Antonia  was  as  a  the- 
atre, whence  Titus  and  his  friends  commanded  a  full  and  per- 
fect view  of  those  who  were  actively  engaged  in  the  scene,  urg- 
ing the  Romans  resolutely  to  pursue  the  advantages  they  gained, 
and  exhorting  them  firmly  to  maintain  their  ground  when  they 
appeared  to  be  in  danger  of  a  repulse  from  the  Jews,  and  giving 
such  directions  as  circumstances  required.  In  short,  the  contest 
continued  from  the  ninth  hour  of  the  night  to  the  fifth  on  the  fol- 
lowing day;  and  when  it  was  concluded,  so  resolutely  had  the 
combatants  maintained  their  ground,  it  could  not  be  decided 
which  party  had  gained  the  advantage. 

Titus  ordered  the  foundation  of  Antonia  to  be  broken  up  to  the 
very  bottom  ;  and,  in  the  space  of  seven  days,  this  work  was 
completed,  and  a  level  passage  formed  for  admitting  the  legions 
to  march  conveniently  up  to  the  walls.  Titus  now  employed  his 
troops  in  erecting  four  mounts  ;  the  first  facing  the  angle  of  the 
interior  temple  that  looks  towards  the  north  and  east;  a  second 
against  the  gallery,  to  the  northward  between  the  two  gates ;  a 
third  toward  the  west  porch  ;  and  the  fourth  towards  the  north 
|>orch  of  the  outward  temple.  The  works  were  not  completed 
without  great  difficulty  and  expense ;  for  the  Romans  were  under 
the  necessity  of  conveying  what  materials  they  had  occasion  for 
from  places  at  an  hundred  furlongs  distant  from  Jerusalem  ;  and 
placing  great  confidence  in  their  strength,  they  neglected  to  guard 
agiiinst  surprises  from  the  Jews,  who,  waiting  for  them  on  the 
way,  frequently  made  desperate  sallies  from  ambushes,  and  put 
diem  to  considerable  loss  and  inconvenience. 

When  the  Romans  went  out  in  foraging  parties,  they  frequent- 
ly unbridled  their  horses,  and  turned  them  to  graze ;  and  when 


HISTORY    OF   THE    JEWS.  629 

opportunities  offered,  the  Jews  sallied  forth,  seized  and  carried 
ofl'the  animals.  This  being  often  repeated,  Titus  attributed  tin-- 
loss to  the  negligence  of  his  troops,  rather  than  to  the  enterprising 
spirit  of  the  enemy.  He  was  not  deceived  in  his  conjecture  :  foi 
having  caused  one  of  his  soldiers  to  be  put  to  death  as  a  punish- 
ment for  losing  his  horse,  no  instance  of  the  like  nature  occurred 
in  future. 

The  platforms  being  now  raised,  and  the  Romans  having  made 
every  other  preparation  necessary  to  the  assault  they  had  medi- 
tated, on  the  following  day,  a  number  of  Jews  belonging  to  the 
faction,  who,  being  unable  to  procure  the  necessaries  of  life  by 
their  usual  practice  of  pillage,  and- nearly  on  the  point  of  starv- 
ing, formed  the  resolution  of  attacking  vhe  Roman  guards  who 
were  stationed  on  mount  Olivet ;  and  they  advanced  about  the 
eleventh  hour  of  the  day,  when  they  imagined  their  attempt  would 
be  most  likely  to  succeed,  as  at  that  time  it  was  usual  for  the 
enemy  to  take  some  respite  from  the  fatigue  of  the  day. 

The  Romans  observing  the  approach  of  the  seditious  multi- 
tude, collected  all  their  force  in  order  to  repulse  them.  A  terri- 
ble contest  ensued,  in  which  great  exploits  were  performed  by 
both  parties.  The  Romans  founded  their  hopes  of  success  on 
their  superior  knowledge  in  the  art  of  war  ;  and  the  furious  rage 
and  impetuosity  of  the  Jews  induced  them  to  believe  that  they 
were  able  to  succeed  in  the  most  desperate  attempts.  The  valor 
of  the  one  party  was  excited  by  the  dread  of  shame,  and  that  of 
the  other,  by  the  pressing  exigency  of  their  situation ;  for  the 
Romans  conceived  that  they  should  incur  indelible  disgrace  if  they 
did  not  revenge  themselves  upon  the  Jews  for  the  insolent  attempt 
they  had  made ;  and  the  Jews  had  no  prospect  of  escaping  the 
vengeance  of  the  enemy  but  by  mere  dint  of  force. 

Finding  themselves  considerably  weakened  by  the  losses  sus- 
tained in  divers  combats,  that  the  war  daily  raged  with  addi- 
tional violence,  and  that  the  temple  was  in  the  most  imminent  dan- 
ger of  being  destroyed,  the  Jews  resolved  to  ruin  a  part  of  the 
sacred  edifice,  in  order  to  preserve  the  rest,  as  it  is  usual  to  am- 
putate the  extremities,  lest  mortification  should  be  communicated 
to  the  more  noble  parts  of  the  body.  They  set  fire  to  that  part 
of  the  gallery  extending  from  the  north  to  the  east,  and  facing  the 
fort  Antonia :  and,  in  a  short  time,  as  much  of  the  building  as 
occupied  a  space  of  near  twenty  cubits  was  entirely  consumed. 
Thus  were  the  Jews  the  first  who  actually  put  the  design  in  exe- 
cution of  effecting  the  destruction  of  the  superb  and  holy  struc- 
ture, so  deservedly  celebrated  throughout  the  universe. 

Two  days  having  elapsed,  the  Romans,  on  the  twenty-fourth  of 
the  same  mouth,  set  fire  to  the  remaining  part  of  the  gallery  ;  and 
when  the  flames  had  gained  fourteen  cubits,  the  Jews  destroyed 
the  roof,  as  well  as  every  other  matter  which  was  likely  to  serve 


f>30  HISTORY    OF    THE    JEWS. 

as  a  communication  with  fort  Antonia,  though  they  might,  had 
they  been  so  inclined,  have  saved  the  place  from  the  rage  of  the 
flames ;  but  they  were  wholly  regardless  as  to  what  course  the 
mischief  took,  so  it  tended  to  promote  their  private  views.  Du- 
ring this  time  daily  skirmishes  took  place  in  the  neighborhood  of 
the  temple. 

At  this  juncture,  the  faction  in  the  temple,  soldiers  on  the 
mounts,  and  the  rest  of  the  Jews,  devised  the  following  strata- 
gem on  the  twenty-seventh  day  of  the  month  above  mentioned. 
They  placed  a  large  quantity  of  dry  wood,  sulphur,  and  bitumi- 
nous matter,  between  the  timbers  and  the  top  of  the  roof  of  the 
western  porch ;  and  then  affecting  to  give  way,  as  if  an  attack 
had  been  made  on  them,  they  retreated  with  every  appearance 
of  being  driven  out  of  a  place  of  which  they  could  no  longer  hold 
the  possession.  Hereupon,  a  number  of  their  opponents  pursued 
them  closely  with  the  utmost  eagerness,  and  put  up  ladders  to 
get  possession  of  the  place,  which  the  others  had  abandoned :  but 
they  who  reflected  on  the  affair,  deemed  it  to  be  a  mere  artifice, 
and  therefore  did  not  join  in  the  pursuit. 

As  soon  as  the  Romans  had  crowded  into  the  porch,  the  Jews 
set  it  on  fire,  and  the  whole  building  was  immediately  in  flames, 
to  the  horror  and  confusion  of  those  who  were  within,  and  the 
astonishment  of  those  who  viewed  the  conflagration  at  a  distance. 
Some  of  the  unhappy  people  threw  themselves  into  wells  and 
pits ;  others  leaped  from  the  houses,  and  ran  for  their  lives : 
others  again  were  smothered  in  the  flames,  while  others  threw 
themselves  on  their  swords  to  avoid  a  death  still  more  dreadful. 

Titus  was  greatly  affected  by  this  horrid  sight,  compassiona- 
ting, in  a  high  degree,  the  misfortunes  arising  from  so  fatal  a 
miscarriage.  In  the  mean  time,  he  was  highly  offended  at  his 
soldiers  for  having  embarked  in  such  an  enterprise  without  pre- 
viously receiving  his  orders.  They  had,  however,  one  satisfac- 
tion in  the  midst  of  their  distress,  to  compensate  for  the  loss  of 
life ;  that  they  were  pitied  by  the  prince  in  whose  service  they  suf- 
fered ;  for  they  could  behold  him  giving  his  orders,  and  using  his 
utmost  endeavors  to  afford  them  relief;  and  all  the  evidences  he 
gave  of  his  regard  were  deemed  memorials  to  his  lasting  honor. 
With  regard  to  those  persons  who  escaped  the  fury  of  the  flames, 
they  were  attacked  by  the  Jews,  and  every  man  of  them  was 
slain,  after  they  had  made  all  the  resistance  in  their  power. 

The  lire  destroyed  the  porch  as  far  as  the  tower  which  John  had 
built,  (during  his  war  with  Simon)  on  the  pillars  that  led  to  his 
porch.  After  the  Romans  had  been  burnt  by  the  Jews  in  the 
manner  above  recited,  they  destroyed  the  remainder  of  the  build- 
ing ;  and  the  following  day,  the  Romans  set  fire  to  the  north 
porch,  and  continued  this  fire  to  the  porch  facing  the  eastward 


HISTORY    OF    THE    JEWS.  631 

wnich  commands  the  valley  of  Cedron,  from  a  precipice,  to  take 
a  downward  view  of  which  affords  a  prospect  almost  distracting. 

Thus  unhappily  were  affairs  situated  in  the  neighborhood  of 
the  temple.  The  extreme  severity  of  the  famine  had  almost  de- 
populated the  city,  and  the  miseries  consequent  on  this  calamity 
are  beyond  all  recital.  The  skins  of  beasts,  leather  girdles,  and 
shoes,  were  eaten,  and  even  a  handful  of  old  hay  bore  the  price 
of  four  attics. 

In  the  village  named  Vetezobra,  (that  is  the  house  of  Hys- 
sop,) beyond  the  river  Jordan,  lived  one  Eleazar,  who  had  a 
daughter  named  Mary.  The  family  was  rich,  and  their  descent 
respectable.  Now  this  Mary  fled,  in  company  with  several  other 
persons,  and  took  refuge  in  Jerusalem,  where  it  was  their  mis- 
fortune to  be  besieged.  All  the  more  valuable  effects  that  this 
woman  brought  with  her  she  was  deprived  of  by  the  tyrants  ; 
and,  with  regard  to  such  articles  as  she  had  concealed,  whether 
goods  or  provisions,  the  soldiers  frequently  broke  open  her  house 
and  stole  them  from  her.  Irritated  by  this  treatment,  she  revil- 
ed the  faction  in  terms  of  the  utmost  acrimony ;  but  no  lan- 
guage of  which  she  was  mistress,  however  severe,  could  provoke 
any  of  this  abandoned  set  to  put  her  to  death,  either  from  motives 
of  rage  or  pity.  At  length,  tormented  with  the  excruciating 
pangs  of  a  devouring  famine,  from  which  she  saw  no  possibility 
of  escaping,  having  no  farther  means  of  sustaining  life,  and  be- 
ing abandoned  to  the  utmost  rage  of  despair,  she  determined  on 
a  resolution  more  horrible  than  it  is  in  the  power  of  language  to 
describe. 

She  killed  her  infant;  and,  having  boiled  it,  ate  the  half  ol 
it ;  and  covering  up  the  remainder,  put  it  away.  The  circum- 
stance of  her  dressing  food  soon  came  to  the  knowledge  of  the 
faction,  some  of  whom  went  to  the  house  of  the  woman,  and 
threatened  her  with  immediate  death  if  she  did  not  produce 
what  provision  she  had  in  the  house.  Hereupon  she  fetched  out 
that  part  of  the  child  which  still  remained  undevoured,  and  told 
them  that  was  all  the  food  she  possessed. 

This  sight  had  such  an  effect  on  the  spectators,  that  they  at 
first  appealed  petrified  with  horror,  then  trembled  at  the  idea  ol 
what  had  passed,  and  were  shocked  at  the  consequences  to  be 
dreaded  from  it.  On  this  the  woman  addressed  them  as  fol- 
lows .  •'  Be  assured  that  this  is  my  son,  the  half  of  whom  I  have 
eaten  myself,  and  request  that  you  will  eat  the  remainder ;  I 
flatter  myself  that  you  will  not  pretend  to  have  more  delicacy 
than  a  woman,  or  more  compassion  than  a  mother.  But  if  you 
refuse  the  oblation  through  scruples  of  conscience,  you  are  wel- 
come to  leave  the  food  where  you  found  it,  only  remember  thai 
I  have  eaten  a  part  of  it  already."  She  had  no  sooner  ended 
speaking;  than  they  departed  with  evident  signs  of  terror. 


b32  HISTORY    OF    THE    JEWS. 

leaving,  though  against  their  inclinations,  the  remainder  of  the 
child  with  the  unfortunate  mother ;  the  only  circumstance  of  their 
whole  conduct  attended  with  any  degree  of  delicacy. 

This  shocking  deed  became  immediately  the  subject  of  con- 
versation throughout  the  whole  city  :  and  every  man  appeared 
to  detest  the  crime  as  much  as  if  he  himself  had  been  immediately 
concerned  in  it.  The  tale  soon  spread  from  the  Jews  to  the 
Romans,  some  of  whom  commiserated  the  calamities  of  the  Jews, 
while  others  hated  them  the  more  for  their  misfortunes,  and  a 
third  sort  gave  no  credit  to  the  recital.  In  the  mean  time,  Titus 
solemnly  declared  his  innocence  respecting  the  whole  matter, 
vowing  in  the  presence  of  God,  that  he  exerted  his  utmost  in- 
fluence to  render  the  Jews  easy  and  happy  in  their  fortunes,  lives, 
and  liberties.  "  But,"  said  he,  "  if  the  Jews  were  determined 
rather  to  destroy  each  other,  than  to  live  in  the  bands  of  fraternal 
affection  ;  if  they  preferred  war  rather  than  peace,  and  famine 
rather  than  plenty,  it  was  not  in  my  power  to  prevent  them. 
As  they  were  determined  to  set  fire  to  the  temple  with  their  own 
hands,  while  I  did  every  thing  in  my  power  to  preserve  it,  the 
flesh  of  their  own  children  is  as  good  food  as  such  parents  de- 
serve. For  my  own  part,  I  am  resolved  that  their  iniquities 
shall  be  but  the  forerunners  of  their  ruin  ;  for  I  will  no  longer 
permit  the  existence  of  a  city,  in  which  mothers  feed  on  their 
own  children,  and  the  fathers,  with  a  still  more  horrid  degree  of 
impiety  continue  the  war,  after  such  plain  and  evident  demon- 
stration that  the  so  doing  is  contrary  to  the  will  of  Almighty 
God."  Having  said  this,  and  reflected  on  the  amazing  obstinacy 
and  incurable  stubbornness  of  the  faction,  he  looked  on  them 
as  a  people  devoted  to  destruction  ;  for  he  thought  that  the  mise- 
ries they  had  already  endured  would  have  changed  their  senti- 
ments, if  it  had  been  in  nature  that  such  an  effect  could  be 
wrought. 

Two  of  the  legions  having  completed  their  platforms,  Titus 
directed  his  battering  rams  to  be  planted  against  the  western  gal- 
lery of  the  outward  temple  on  the  eighth  day  of  the  month 
Lous.  For  the  space  of  six  days  successively,  he  played  his 
best  piece  of  battery  against  this  place  ;  but  without  effect ;  for 
the  engines  could  make  no  impression  on  the  work.  In  the  in- 
terim, some  of  the  troops  were  employed  in  sapping  the  founda- 
tions on  the  north  side  ;  but  after  a  prodigious  labor,  they  found 
that  they  could  only  remove  the  outward  stones,  the  porch  still 
remaining  firm  ;  wherefore,  finding  that  mines  and  batteries  were 
ineffectual  to  answer  the  purpose,  the  Romans  had  recourse  to 
the  use  of  their  scaling  ladders. 

Though  the  Jews  were  unable  to  prevent  their  enemies  fixing 
their  ladders,  yet  they  made  an  obstinate  resistance  in  every  par? 
where  it  was  possible  to  be  made.  Those  who  ascended  the  lad- 


HISTORY    OF    THE    JEWS.  633 

ders  were  attacked  immediately,  and  before  they  had  time  to  pui 
themselves  in  a  posture  of  defence;  others  they  threw  down  as 
they  were  ascending  :  some  they  destroyed  as  they  were  advan- 
cing with  relief;  and  sometimes  they  overturned  the  ladders  with 
the  men  upon  them.  On  the  whole,  the  Romans  sustained  a 
very  considerable  loss  in  this  attack,  especially  in  those  contests 
which  happened  for  the  defence  or  recovery  of  their  colors,  which 
military  people  deem  to  be  an  affair  of  the  utmost  consequence. 
In  the  end,  however,  the  Jews  killed  a  number  of  the  ensign- 
bearers,  keeping  such  ensigns  as  they  got  possession  of,  a  cir- 
cumstance which  so  discouraged  the  rest  of  the  assailants,  that 
they  thought  it  prudent  to  retreat.  However,  to  do  justice  to 
the  besiegers,  it  must  be  acknowledged  that  not  a  single  man 
among  the  slain  disgraced  the  character  of  a  Roman.  Their 
opponents  of  the  faction  who  had  behaved  well  on  former  occa- 
sions, lost  not  their  character  for  intrepidity ;  and  Eleazar,  the 
nephew  of  the  tyrant  Simon,  was  distinguished  by  his  courage. 
Titus  now  finding  that  his  own  men  were  only  devoted  to 
ruin  by  his  wishes  to  spare  the  temple  of  the  enemy,  he  issu- 
ed orders  that  his  troops  should  set  fire  to  the  gates  without  loss 
of  time. 

At  this  juncture,  two  deserters  from  the  Jews  repaired  to  Ti- 
tus, flattering  themselves  that  their  abandoning  the  faction  at 
the  time  they  had  some  advantage  in  their  favor,  would  secure 
them  the  better  reception.  One  of  these  deserters  was  Archelaus 
the  son  of  Magadathes  ;  and  the  other  Ananus  of  Emmaus,  one 
of  Simon's  guards,  and  deemed  the  most  inhuman  of  all  his  at- 
tendants. The  character  of  these  men  for  cruelty  was  so  well 
known  to  Titus,  that  he  entertained  some  thoughts  of  putting 
both  of  them  to  death,  notwithstanding  their  pretended  attach- 
ment to  his  interest,  being  convinced  that  it  was  not  an  affection 
for  his  service,  but  consideration  of  their  own  safety  that  influen- 
ced their  conduct.  He  thought  that  those  who  had  first  inflamed 
their  country,  and  then  abandoned  it,  were  unworthy  to  live ; 
but  having  reflected  more  seriously  on  the  affair,  he  came  to  a 
resolution  to  spare  them. 

By  this  time,  the  gates  of  the  temple  were  burning  furiously, 
the  timbers  being  all  on  fire  ;  and  the  silver  work  above  the  gates 
melted,  while  the  flames  extended  even  to  the  adjacent  galleries. 
The  Jews  were  so  much  surprised  by  this  unexpected  event,  that 
finding  themselves  encompassed  by  the  flames,  they  regarded 
each  other  with  looks  of  the  most  extreme  astonishment,  not 
even  attempting  to  preserve  what  yet  remained  uninjured,  or 
affecting  any  concern  for  what  was  already  destroyed.  In  a 
word,  they  were  totally  dispirited  for  any  kind  of  enterprise;  so 
that  the  fire  continued  to  increase  all  that  day  and  the  succeeding 


634  HISTORY   OF   THE    JEWS. 

Qight,  till    at  length  the    galleries  were    totally  burnt  to   the 
ground. 

On  the  following  day,  Titus  issued  out  orders  for  the  suppres- 
sion of  the  fire,  and  that  the  roads  might  be  levelled  for  the 
march  of  his  troops.  His  next  step  was  to  summon  a  council  ot 
his  general  officers,  to  concert  the  best  mode  of  proceeding. 
These  officers  were  Tiberius  Alexander,  his  lieutenant  general ; 
Sextus  Cerealis,  the  commander  of  the  fifth  legion ;  Lorgius 
Lepidus,  of  the  tenth ;  and  Titus  Tigrius,  who  presided  over 
the  fifteenth ;  and  to  these  were  added  Eternius  Fronto,  a 
captain  of  two  of  the  legions  of  Alexandria  ;  and  Marcus  Anto- 
nius  Julianus,  governor  of  Judea ;  exclusive  of  colonels  and 
other  officers,  whose  opinions  it  was  thought  proper  to  take,  on 
the  mode  of  proceeding  requisite  to  be  pursued  with  respect  to 
the  affair  of  the  temple.  Of  these,  some  recommended  a  strict 
adherence  to  the  laws  of  arms,  urging,  that  while  the  temple  re- 
mained, and  the  Jews  continued  their  frequent  associations  in  it, 
they  would  never  desist  in  their  opposition.  Others  gave  their 
votes  for  sparing  the  temple,  on  the  condition  that  the  Jews 
should  abandon  it,  and  that  it  should  be  no  longer  considered  as 
an  object  of  contention ;  but  that  if  possession  of  it  should  be 
acquired  by  dint  of  the  sword,  in  this  case,  that  they  should 
not  hesitate  to  burn  it:  not  considering  it  as  a  temple,  but 
as  a  castle :  since  the  blame  would  then  rest  with  those  who 
compelled  the  burning  of  it,  not  with  those  whom  necessity  ur- 
ged to  the  deed.  Hereupon  Titus  gave  his  opinion,  saying, 
"  If  the  obstinacy  of  the  Jews  will  convert  a  temple  to  a  citadel, 
shall  I  take  vengeance  on  their  perverseness  by  wreaking  my 
wrath  on  the  stones  of  the  building,  and  burn  to  ashes  the 
most  magnificent  structure  in  the  world  on  their  account  ?  In 
deed,  I  am  of  opinion,  that  the  robbing  the  empire  of  so  distin- 
guished an  ornament  would  be  a  disgrace  to  the  characteristic 
majesty  of  Rome."  Alexander,  Cerealis,  and  Frcnto,  hearing 
the  sentiments  of  Titus,  coincided  with  him  in  opinion,  on  which 
the  council  was  dismissed.  Orders  were  now  issued  that  the  ar- 
my should  be  allowed  to  rest  and  take  refreshment,  in  order  to  be 
better  prepared  for  future  enterprises.  In  the  mean  time,  some 
select  battalions  were  directed  to  observe  the  ravages  made  by 
the  fire,  and  to  take  proper  passages  through  the  ruins. 

The  courage  and  strength  of  the  Jews  beginning  now  equally 
to  fail  them,  they  remained  at  peace  during  this  day ;  but  on  the 
following  day,  about  the  second  hour,  having  by  that  time  re- 
cruited their  spirits  and  acquired  fresh  resolution,  they  made  a 
desperate  sally  through  the  eastern  gate  on  the  guards  of  the 
outward  temple.  At  first,  the  Romans,  under  the  protection  of 
their  bucklers,  sustained  the  shock  with  the  utmost  resolution,  it 


HISTORY    OF    THE    JEWS.  635 

making  no  more  impression  than  it  would  have  done  against  a 
stone  wall;  but  all  their  courage  and  perseverance  would  noi 
have  enabled  them  long  to  hold  out  in  opposition  to  so  fierce 
and  numerous  an  enemy,  if  Titus  (who  beheld  the  action  from 
Antonia,)  had  not  instantly  come  to  their  relief  before  they  had 
yielded  to  their  antagonists.  On  this  relief  some  of  the  Jews 
fell  back;  and  the  Romans  breaking  in  on  their  front,  the  main 
body  fled  with  precipitation.  After  this  the  Romans  retreated  in 
their  turn,  while  the  Jews  rallied  and  advanced  in  order  of  bat- 
tle. Thus  they  continued  alternately  advancing  or  retreating, 
one  party  having  now  the  advantage,  and  then  the  other,  till 
about  the  fifth  hour  of  the  day,  when  the  Jews  were  compelled 
to  retreat  into  the  temple  and  there  enclose  themselves.  Here- 
upon Titus  retired  to  Antonia,  having  come  to  a  determination 
to  make  an  assault  on  the  temple  on  the  following  day  with  his 
whole  army.  But  it  seemed  evident  that  divine  providence  had 
originally  destined  this  place  to  be  destroyed  by  fire,  and  that 
the  period  was  at  length  arrived,  that  is  to  say,  the  tenth  day  of 
the  month  Lous,  being  the  return  of  that  day  on  which  it  had 
been  heretofore  burnt  by  Nebuchadnezzar  king  of  Babylon.  Of 
this  last  conflagration,  however,  the  Jews  themselves  were  the 
evident  occasion  ;  for  no  sooner  had  Titus  left  them  at  their  re- 
pose, than  the  insurgents  made  a  violent  sally  on  his  guards, 
while  they  were  engaged,  by  the  general's  orders,  in  extinguish- 
ing the  fire.  But  on  this  occasion,  the  Romans  routed  the  Jews, 
and  compelled  them  to  retreat  to  the  temple  for  refuge. 

An  event  happened  at  this  period  which  took  rise  from  the 
conduct  of  a  private  soldier,  who  thought  himself  actuated  by  a 
divine  impulse,  without  pretending  to  any  other  authority  for 
what  he  transacted.  Having  got  on  the  shoulders  of  one  of  his 
comrades,  he  threw  a  fire-brand  into  the  golden  window  that  was 
opposite  to  the  apartments  on  the  north  side  of  the  temple.  This 
action  was  no  sooner  done,  than  the  place  was  in  flames,  which 
occasioned  so  violent  a  tumult  among  the  Jews,  that  their  coun- 
trymen hastened  as  fast  as  possible  to  their  relief;  for  the  pres- 
ent juncture,  when  every  thing  dear  to  them  was  at  stake,  was 
not  a  period  in  which  to  think  of  saving  their  lives  or  indulging 
themselves. 

Titus  was  just  now  laying  down  to  repose  himself  in  his  tent, 
after  the  fatigue  of  the  action,  when  intelligence  of  the  conflagra- 
tion was  brought  to  him  ;  on  which  he  immediately  arose,  and, 
ordering  his  chariot,  proceeded  to  the  temple  to  use  all  his  au- 
thority towards  the  extinction  of  the  fire.  He  was  followed  by 
his  principal  officers  and  the  legions ;  but  in  a  confused  man- 
ner as  may  be  supposed  of  such  an  immense  number,  who  had 
not  received  regular  orders  for  their  proceeding.  Titus  exerted 
himself  to  the  utmost  of  his  power  both  by  words  and  signs,  in 


636  HISTORY    OF    THE    JEWS 

giving  directions  to  stop  the  progress  of  the  flames :  but  all  his 
efforts  were  vain  ;  the  lesser  noise  was  lost  in  the  greater,  noi 
were  his  words  more  heard  than  the  signs  and  motions  of  his 
hands  attended  to.  The  soldiers  were  not  to  be  governed  by 
commands  or  threatenings,  but,  following  the  impulse  of  their 
rage,  some  were  trodden  on  and  pressed  to  death  by  the  crowd, 
while  others  were  suffocated  by  the  smoke  arising  from  the  ruins 
of  the  galleries  over  the  porches.  The  common  soldiers  who 
were  in  the  temple  urged,  in  excuse  for  their  disobedience  of  the 
general's  orders,  that  they  could  not  hear  what  he  said  ;  while 
those  who  followed  them  gave  orders  that  they  should  throw  fire. 
In  a  word,  the  faction  had  no  way  to  prevent  what  happened, 
and  on  which  side  soever  they  turned,  destruction  stared  them  in 
the  face.  The  poor  people,  the  sick,  and  the  unarmed,  were 
desti'oyed  by  the  sword  wherever  they  were  found  ;  numbers  oi 
unhappy  wretches  were  left  streaming  in  their  own  blood :  dead 
bodies  were  piled  in  heaps  around  the  altar,  and  the  stairs  were 
floated  with  a  deluge  of  blood. 

The  fury  of  the  soldiers  had  now  arisen  to  such  a  height,  that 
Titus,  finding  it  impossible  to  restrain  it,  and  that  the  fire  con- 
tinued to  make  additional  ravages  every  day,  immediately  pro- 
ceeded, with  some  of  his  officers  of  the  first  rank,  into  the  inte- 
rior temple,  where,  on  a  careful  survey  of  the  place,  he  found 
that  its  splendor  and  magnificence  greatly  exceeded  what  com- 
mon fame  had  reported,  and  were  at  least  equal  to  the  very 
account  propagated  respecting  them  by  the  Jews.  Titus  having 
now  remarked  that  the  fire  had  not  reached  the  sanctuary,  and 
being  of  opinion  that  it  might  not  yet  be  too  late  to  preserve  the 
holy  place,  instantly  exerted  himself,  and  entreated  the  soldiers, 
in  the  most  earnest  manner,  to  use  their  utmost  endeavors  to 
stop  the  progress  of  the  flames  ;  at  the  same  time  issuing  strict 
orders  to  Liberalis,  a  centurion  of  the  guards,  to  urge  the  ac- 
complishment of  this  business,  and  to  punish  those  who  refused 
their  assistance.  But  so  violent  was  the  rage  of  the  soldiers  for 
revenge,  that  they  were  not  restrained  within  the  bounds  of 
their  duty,  either  by  motives  of  respect  or  fear.  At  the  very 
time  that  Titus  was  exerting  his  utmost  endeavors  to  preserve 
the  temple,  one  of  the  soldiers  set  fire  to  several  of  the  door- 
posts ;  on  which  Titus  and  his  officers  were  obliged  to  retire  to 
such  a  distance,  that  their  services  could  no  longer  avail ;  so  that 
in  the  end,  the  temple  was  destroyed,  notwithstanding  every  gen- 
erous effort  Titus  had  made  for  its  protection. 

During  the  lime  that  the  temple  was  in  flames,  the  soldiers 
seized  every  person  they  could  find  ;  and  having  first  plunder- 
ed, they  slew  them,  without  paying  the  least  attention  to  age, 
sex,  or  quality.  The  slaughter  on  this  occasion  was  immense  • 
the  old,  the  young,  those  of  the  priesthood,  and  those  of  the 


HISTORY    OF    THE    JEWS.  037 

laity,  persons  of  all  ranks  and  all  degrees  whether  they  sued  ior 
quarter  or  otherwise,  were  all  involved  in  the  general  calamity 
of  the  war. 

As  the  fire  continued  to  increase,  the  noise  of  the  flamea  jvas 
heard,  intermixed  with  the  groans  of  persons  in  the  agonies  ol 
death  :  and  to  those  at  a  distance  the  whole  city  appeared  to  be 
on  fire,  owing  to  the  extent  of  the  conflagration,  and  the  depth 
of  the  hill.  The  confusion  and  disorder  occasioned  by  this 
event  were  so  great,  that  it  is  not  in  our  power  to  describe  them. 
The  complaints  and  lamentation."  from  the  city  were  repeatedly 
echoed  from  the  adjacent  mountains  and  places  beyond  Jordan ; 
but  the  calamity  exceeded  in  reality  all  that  could  be  expressed 
by  the  bewailings  of  the  sufferers.  The  flames  of  fire  were  so 
violent  and  impetuous  that  the  mountain  on  which  the  temple 
stood  resembled  one  large  body  of  fire,  even  from  its  foundation. 
The  blood  of  the  suffereis  flowed  in  proportion  to  the  raging  of 
the  flames  ;  for  the  number  of  those  who  were  slain  exceeded 
that  of  their  executioners.  Dead  bodies  strewed  the  ground  on 
every  side,  and  the  Roman  soldiers  trampled  on  the  bodies  of 
the  slain  in  pursuit  of  the  survivors.  At  length,  however,  a  body 
of  the  insurgents  repelled  the  Romans  ;  and  having  forced  a  pas- 
sage into  the  outward  temple,  effected  their  escape  into  the  city, 
while  the  outward  porch  was-  gained  by  the  remainder  of  their 
number. 

The  Romans,  now  finding  that  the  temple  was  reduced  to 
ashes,  were  less  anxious  as  to  the  preservation  of  any  particular 
buildings  :  wherefore  they  set  fire  to  most  of  the  gates  and  gal- 
leries at  the  same  time,  sparing  only  one  on  the  cast  side,  and 
another  on  the  south :  in  a  short  time  afterwards  these  underwent 
the  fate  of  the  former.  They  likewise  burnt  the  treasury  and  the 
wardrobe,  containing  an  immense  treasure  in  jewels  and  money, 
and  rich  habits  to  a  very  large  amount;  for,  in  fact,  the  Jews  had 
made  this  place  a  repository  of  every  thing  that  they  deemed 
most  valuable. 

By  this  time,  the  insurgents  had  fled  into  the  city.  The  Romai 
army  now  placed  their  ensigns  against  the  eastern  gate,  where 
they  made  sacrifices  and  thanksgiving,  and  proclaimed  Titus  em- 
peror with  every  possible  demonstration  of  joy.  So  large  a 
treasure  in  gold  was  now  obtained  in  Syria,  that  it  was  reduced 
to  half  its  accustomed  value. 

The  leaders  of  the  faction,  now  finding  how  they  were  beset 
on  all  sides,  and  surrounded  so  that  there  was  no  possibility  of 
their  escape,  proposed  to  enter  into  a  treaty  with  the  emperor: 
to  which  he,  with  his  wonted  benevolence  of  disposition,  lent  a 
favorable  ear,  partly,  indeed,  on  the  recommendation  of  his 
friends,  and  partly  with  a  view  to  spare  the  city,  in  the  hope  that 
the  insurgents,  by  tbeir  future  conduct,  might  deserve  his  mercy. 


HISTORY    OF    THE    JEWS. 

Titus  took  his  station  on  the  west  side  of  the  interior  temple,  near 
the  gates  which  led  to  the  gallery  ;  and  between  the  temple  and 
the  upper  town  there  was  a  bridge  of  communication  by  which 
the  Romans  and  Jews  were  at  this  time  separated.  On  each  side, 
the  soldiers  crowded  round  their  commanding  officers ;  the  Ro 
mans  on  the  one  part,  eager  to  see  how  Titus  would  receive  the 
supplicants ;  and  the  Jews,  on  the  other,  equally  eager  to  learn 
what  chance  there  was  of  receiving  pardon.  Titus  having  or- 
dered his  men  to  forbear  making  any  acclamations,  and  to  keep 
the  strictest  peace  and  most  profound  silence,  intimating  to  the 
Jews  by  an  interpreter  that  it  was  his  province  to  speak  first,  ad- 
dressed them  in  a  speech,  in  which,  after  reproaching  them  for 
their  crimes,  he  promised  that  all,  except  the  leaders,  should  re- 
ceive his  pardon  on  submission. 

To  this  address,  the  faction  returned  an  answer,  importing  that 
they  could  not  surrender  on  any  promise  or  assurance  of  safety 
that  the  emperor  could  make,  as  they  were  solemnly  sworn  not 
to  make  any  submission ;  but,  with  his  permission,  they  were 
ready  to  retire  with  their  wives  and  children  into  the  desert,  and 
leave  the  Romans  the  possession  of  the  city.  Enraged  by  the 
idea  of  prisoners  giving  law  and  prescribing  terms  to  the  con- 
queror, Titus  caused  proclamations  to  be  immediately  made  in- 
timating, that,  for  the  future,  no  Jew  should  presume  to  apply  to 
him  for  quarter  or  protection:  but  they  now  might  have  recourse 
to  arms,  and  defend  themselves  in  the  best  manner  in  their  power; 
for  that  the  laws  of  war  should  hereafter  determine  his  conduct 
towards  them. 

Hereupon  the  soldiers  had  immediate  permission  to  attack 
them  with  fire  and  sword,  and  to  apply  the  plunder  they  could 
obtain  in  the  city  to  their  own  use.  On  the  present  day  no  step 
was  taken ;  but,  on  the  following  morning,  they  set  fire  to  the 
council  chamber,  the  castle,  the  register  office,  and  a  place  named 
Ophlas,  whence  the  flame  spread  to  queen  Helen's  palace  in  the 
middle  of  the  mount,  destroying  wherever  they  came,  and  burn- 
ing a  great  number  of  dead  bodies  which  crowded  the  streets 
and  houses  in  every  part. 

The  next  proceeding  of  the  insurgents  was  to  advance  to  the 
royal  palace,  a  place  of  great  strength  and  security,  in  which 
treasure  to  an  immense  amount  was  deposited.  From  this  palace 
the  Jews  routed  the  Romans,  of  whom  they  killed  about  eight 
thousand  four  hundred,  and  made  prize  of  all  the  treasure  to  an 
immense  amount.  In  the  course  of  this  engagement,  two  of  the 
Roman  soldiers  were  made  prisoners,  one  of  them  of  the  cavalry, 
the  other  of  the  infantry.  The  latter  was  first  put  to  death,  and 
then  dragged  through  the  streets  of  the  city,  as  if  the  intention 
had  been  to  deride  the  whole  nation  by  the  insult  offered  to  one 
unhappy  wretch.  The  other  prisoner  pretending  that  he  had  a 


HISTORY   OF   THE    JEWS.  639 

circumstance  of  some  consequence  to  disclose,  was  immediatelv 
conducted  to  Simon ;  but,  on  his  arrival,  he  had  nothing  to 
mention  that  was  deemed  of  the  least  consequence:  wherefore 
Ardalas,  one  of  Simon's  officers,  received  orders  to  put  him  to 
death.  Hereupon  his  hands  were  bound  behind  him,  a  cloth 
was  tied  over  his  eyes,  and  he  was  conducted  from  Simon's  pre- 
sence to  be  beheaded  within  view  of  the  Romans :  but  just  in 
the  instant  that  the  executioner  was  drawing  his  sword  to  perform 
his  duty,  the  prisoner  slipped  from  him,  and  effected  an  escape 
to  the  Romans.  This  circumstance  being  made  known  to  Titus, 
he  considered  the  case,  and  would  not  adjudge  him  to  death  for 
deserting  from  the  enemy  in  so  critical  a  situation  :  but  deemed  it 
so  disgraceful  for  a  Roman  soldier  to  be  taken  prisoner,  that  he 
ordered  him  to  be  disarmed  and  cashiered,  a  punishment  even 
worse  than  death  in  the  opinion  of  a  man  of  honor. 

On  the  following  day,  it  happened  that  the  Romans  routed  the 
Jews  from  the  lower  town,  on  which  occasion  they  set  fire  to  -all 
the  buildings  as  far  as  Shiloah,  and  were  happy  to  see  the  de- 
struction occasioned  by  the  conflagration  ;  but  they  acquired  no 
treasure,  for  the  insurgents  had  already  safely  deposited  this  in 
the  upper  town.  It  is  worthy  of  remark  that  the  rebels  were  not 
of  a  disposition  to  lament  any  calamities  their  vices  had  occasion- 
ed ;  and  they  comported  themselves  with  their  accustomed  pride, 
even  when  fortune  appeared  to  be  their  determined  foe.  They 
seemed  to  behold  the  burning  of  the  city  with  a  degree  of  plea- 
sure, and  publicly  said,  that  as  affairs  were  then  situated,  the 
approach  of  death  would  not  create  in  them  the  least  degree  of 
concern  or  regret.  They  had  seen  the  destruction  of  the  people 
almost  to  annihilation,  they  had  been  witnesses  to  the  temple  be- 
ing burned  to  the  ground,  they  had  viewed  the  city  in  flames, 
and  were  now  pleased  that  the  Romans,  who  were  to  succeed 
them,  could  not  take  possession  of  any  thing  that  might  afford 
them  satisfaction. 

While  affairs  were  in  this  situation.  Josephus  exerted  his  ut 
most  endeavors  for  the  preservation  of  the  few  remaining  inhabi- 
tants of  a  ruined  and  almost  depopulated  city.  He  applied  himself 
to  the  passions  of  the  people,  by  every  art  of  invective  complaint, 
advice,  and  encouragement :  but  all  he  could  say  tended  to  an- 
swer no  valuable  purpose  :  the  Jews  were  not  only  bound  by  the 
sacred  obligations  of  their  oaths,  but  almost  subdued  by  the 
superior  numbers  of  the  Romans,  exclusive  of  which  they  were 
inured  to  blood,  and  familiar  with  destruction. 

In  this  unhappy  situation  of  affairs  they  dispersed  themselves 
throughout  the  city,  searching  all  the  ruins,  vaults,  and  other 
places  of  secretion,  for  such  as  had  deserted.  Great  numbers 
of  these  being  seized,  they  were  all  put  to  death  :  for  they  were 
so  weak  that  they  could  not  seek  their  safety  by  flight,  and  the 


640  HISTORY    OF    THE    JEWS. 

dead  bodies  were  thrown  to  the  dogs.  Still,  however,  famine 
threatened  a  death  more  dreadful  than  any  other.  Many  of  the 
Jews  now  deserted  to  the  Romans  in  mere  despair;  for  they  could 
not  entertain  any  other  expectation,  than  they  might  be  immedi- 
ately put  to  death  to  prevent  the  miseries  of  starving.  The  in- 
surgents likewise  shared  the  same  fate,  having  been  instigated  by 
the  same  motives.  There  was  not  a  single  street  but  what  was 
bestrewed  with  the  bodies  of  the  dead,  some  of  whom  had  been 
starved,  and  the  rest  falling  a  sacrifice  to  the  rage  of  the  pesti- 
lence. 

The  insurgents  placed  their  last  hope  in  concealment.  They 
sought  every  private  place  of  retreat,  vainly  hoping  that  they 
might  remain  concealed  till  the  contest  should  be  at  an  end,  and 
the  Romans  had  abandoned  their  place  ;  they  then  imagined  that 
their  escape  might  be  safely  effected,  without  reflecting  that  the 
all-seeing  eye  of  justice  could  penetrate  into  the  most  secret  re- 
cesses. The  Jews  who  had  taken  possession  of  the  subterrane- 
ous retreats  were  authors  of  more  calamity  than  the  Romans  in 
setting  fire  to  the  place.  They  first  robbed  and  then  murdered 
all  who  retired  for  safety  to  these  places.  The  famine  now  raged 
to  such  a  degree,  that  violent  contentions  arose  respecting  the 
coarsest  and  most  loathsome  food.  I  am  of  opinion,  that  if  the 
famine  had  continued  for  any  considerable  time  longer,  they  who 
survived  would  have  made  no  scruple  of  feeding  on  the  dead  bo- 
dies of  the  deceased. 

Such  was  the  situation  of  the  upper  town  on  crags  and  preci- 
pices, that  Titus  thought  it  would  be  an  impossibility  to  get 
possession  of  it  without  the  erection  of  new  mounts,  wherefore  he 
ordered  that  these  works  should  be  commenced  on  the  twentieth 
day  of  the  month  Lous.  It  has  been  heretofore  remarked  that 
carriage  was  very  expensive,  and  attended  with  great  trouble  ; 
for  to  the  distance  of  one  hundred  furlongs  from  the  town,  the 
materials  had  all  been  cut  down  for  the  construction  of  the  works 
heretofore  erected.  The  four  legions  now  threw  up  a  mount  on 
the  west  side  of  the  city  opposite  the  royal  palace ;  while  the 
auxiliaries  and  the  other  forces  threw  up  another  mount  near  the 
gallery  and  the  bridge,  and  fortified  the  place  known  by  the  name 
of  Simon's  tower,  which  had  been  constructed  by  Simon  during 
his  war  with  John. 

At  this  period  some  of  the  Idumean  officers  held  a  council  to- 
gether concerning  how  their  whole  body  should  go  over  to  the 
interest  of  the  Romans.  Having  fixed  on  their  plan,  they  des- 
patched five  deputies  to  Titus  to  make  an  offer  of  their  services  : 
and,  by  these,  they  sent  a  petition,  imploring  the  emperor's  mer- 
cy in  the  name  of  their  whole  people.  It  must  be  acknowledged 
that  this  application  was  made  very  late  in  point  of  time  :  but  Ti- 
tus, thinking  that  Simon  and  John  would  make  no  fauher  resist- 


HISTORY    OF    THE    JEWS.  64  I 

itnce  after  so  capital  a  desertion,  dismissed  the  deputies  with  an 
answer  importing  that  he  would  grant  the  petitioners  their  iives; 
for  the  truth  was,  that  he  deemed  the  Idumeans  to  be  the  most 
formidable  of  his  opponents. 

The  above  mentioned  plot  having  been  discovered,  Simon 
gave  orders  that  the  five  deputies  should  be  instantly  put  to 
death,  and  that  imprisonment  should  be  the  lot  of  those  from 
whom  they  had  received  their  directions,  of  whom  James,  the 
son  of  Soas,  was  deemed  to  be  the  principal.  As  the  leaders 
were  now  in  subjection,  no  great  mischief  was  apprehended  from 
the  common  soldiers;  notwithstanding  which  a  stricter  guard  was 
kept  over  the  remainder  of  the  Idumeans  than  had  been  here- 
tofore thought  necessary  ;  but  every  efibit  that  could  be  devised 
proved  ineffectual  to  prevent  their  deserting  to  the  Romans.  It 
is  true  that  many  of  them  were  slain  in  the  attempt,  but  still 
greater  numbers  effected  their  escape,  all  of  whom  were  received 
by  Titus,  who  had  so  much  generosity  and  benevolence,  that  he 
declined  to  press  the  rigorous  execution  of  his  former  orders ; 
while  even  the  common  soldiers,  pnrtly  satiated  with  the  blood 
they  had  spilt,  and  partly  in  the  hope  of  obtaining  booty,  began 
now  to  conduct  themselves  with  more  lenity  and  moderation  than 
they  had  heretofore  done. 

By  this  time,  there  was  none  remaining  but  the  inferior  kind 
of  people  :  and  these,  together  with  their  wives  and  children, 
were  publicly  sold  like  beasts  in  the  market ;  and  at  very  low 
prices  too,  for  the  purchasers  were  but  few  in  number.  Titus, 
now  reflecting  on  this  circumstance,  and  on  the  proclamation 
which  he  himself  had  issued,  directing  that  no  more  of  the  Jews 
should  desert  to  him  singly,  thought  it  his  duty,  as  a  man  of  hu- 
manity, to  preserve  as  many  of  them  as  possible  :  and  therefore 
determined  to  revoke  his  former  order,  and  to  receive  as  many 
of  them  as  should  come  to  him  separately  ;  but  he  would  not  re- 
ceive any  number  together.  He  appointed  proper  persons  to  in- 
quire into  their  characters,  to  discriminate  between  the  worthy 
and  the  unworthy,  and  to  treat  every  man  according  to  his  de 
serts. 

At  this  period,  there  was  a  priest  named  Jesus,  the  son  oj 
Thebuth,  who  compounded  for  his  life  with  the  emperor,  on  con- 
dition of  his  delivering  up  several  of  the  ornaments  belonging  to 
the  temple,  with  some  vessels  and  other  articles,  that  bad  been 
presented  thereto.  In  pursuance  of  this  contract,  he  conveyed 
out  of  the  temple,  and  handed  over  the  wall  several  tables,  gob- 
lets, and  cups,  with  a  pair  of  candlesticks,  all  made  of  tiie  finest 
gold.  He  likewise  presented  the  emperor  with  a  considerable 
number  of  the  vessels  used  in  sacrifice,  with  precious  stones, 
veils,  and  the  habits  used  by  the  priests. 
41 


6-l'2  HISTORY    OF    THE   JEWS. 

About  this  time,  likewise,  Phineas,  the  keeper  of  the  sacred 
tn-asure,  being  taken  prisoner,  he  gave  up  a  vast  number  of  the 
habits  and  girdles  belonging  to  the  priest,  together  with  scarlet 
and  purple  stuffs  which  had  been  carefully  laid  by  for  future  use. 
He  likewise  made  a  discovery  of  a  quantity  of  cinnamon,  cassia, 
gums,  and  perfumes  which  were  used  for  incense  daily  offered, 
together  with  a  number  of  sacred  ornaments  and  effects  which 
were  the  property  of  private  persons.  Now  though  Phineas  was 
a  lawful  prisoner,  regularly  taken  in  open  war,  yet,  in  considera- 
tion of  these  discoveries,  he  was  treated  with  as  much  lenity  as  if 
he  had  made  them  through  the  mere  effect  of  his  own  inclination. 

After  the  expiration  of  eighteen  days,  the  erection  of  the 
mounts  was  completed  on  the  seventh  day  of  the  month  Gorpiae- 
us,  (answering  to  September,)  at  which  time  the  Romans  advan- 
ced with  their  engines  for  battery.  Many  of  the  insurgents,  now 
despairing  to  hold  possession  of  the  place  any  longer,  aban- 
doned the  walls  and  retired  to  the  castle,  while  others  concealed 
themselves  in  vaults  and  subterraneous  passages.  Still,  however, 
there  were  some  more  obstinate  than  the  rest,  who  were  deter- 
mined to  oppose  those  who  had  the  management  of  the  batteries. 
In  the  mean  time,  the  enemy  was  greatly  superior  to  them  in 
numbers  and  strength;  and  the  Romans  had  the  farther  advan- 
tage, that  their  troops  were  in  full  health  and  spirits,  and  animat- 
ed with  the  success  they  had  obtained  over  an  enemy  that,  hav- 
ing been  unfortunate  in  their  undertakings,  were  dejected  by 
their  losses,  arid  almost  abandoned  to  despair. 

As  often  as  any  of  the  Jews  observed  a  flaw  in  the  wall,  or 
that  any  of  the  turrets  yielded  to  the  impression  made  by  the 
battering  engines,  they  sought  their  safety  by  immediate  flying 
from  the  place  of  apprehended  danger  ;  till  at  length  even  Simon 
and  John  were  terrified  even  to  the  borders  of  despair,  and  fled 
before  the  Romans  were  advanced  within  such  a  distance  as  to 
be  able  to  do  them  a  personal  injury  ;  for  their  fears  operated  to 
such  a  degree,  that  they  were  frightened  at  danger  whether  real 
or  apprehended.  Though  these  men  were  some  of  the  most 
abandoned  of  the  human  race,  yet  the  extreme  calamity  they 
endured  could  scarcely  fail  of  exciting  pity  in  the  breast  of  those 
who  so  lately  knew  them  boasting  of  their  imagined  consequence, 
and  triumphing  in  all  the  height  of  presuming  arrogance.  The 
change  in  their  affairs  was,  indeed,  very  great,  and  distressing  in 
Uie  highest  degree. 

John  and  Simon  now  made  an  attempt  on  the  wall  which  had 
been  erected  round  the  city  by  the  Romans.  They  succeeded, 
in  fact,  so  far  in  this  attempt,  as  to  make  a  breach  in  the  wall ; 
and  their  intention  was  to  have  attacked  the  guards,  and  by  that 
means  to  have  effected  their  escape.  Bat  when  they  expected  to 
have  been  properly  supported  in  this  attack,  they  found  ihat  all 


HISTORY    OF   THE    JEWS.  64U 

their  friends  had  abandoned  them  :  wherefore  they  retreated  in 
confusion,  as  they  were  led  by  their  fears  and  apprehensions. 

In  this  distracted  state  of  affairs,  every  man  told  such  a  tale  as 
was  inspired  by  his  own  apprehensions.  While  one  brought  in- 
telligence that  the  whole  of  the  wall  to  the  westward  was  over- 
thrown, others  asserted  the  Romans  were  at  the  foot,  of  this  wail ; 
and  a  third  party  declared  that  they  had  entered  the  city,  and  that 
some  of  them  were  in  actual  possession  of  the  towers.  Their 
imaginations  appeared  to  realize  their  fears ;  they  fell  prostrate 
on  the  ground,  lamenting  their  unhappy  fate,  bewailing  their 
follies,  and  remained  in  a  state  of  desperation  of  which  no  lan- 
guage can  convey  an  idea. 

The  goodness  and  the  power  of  God  were  remarkable,  and 
likewise  equally  conspicuous  on  this  occasion :  for  the  tyrannical 
leaders  of  the  opposition  were  eventually  the  occasion  of  their 
own  destruction,  by  abandoning  those  forts  of  their  own  accord 
which  could  never  have  been  taken  unless  the  besieged  had  been 
starved  out ;  and  this  they  did  after  the  Jews  had  in  vain  spent 
much  time  on  other  erections  of  inferior  strength.  By  this  pro- 
vidential turn  of  affairs,  the  Romans  became  masters  of  three  im- 
pregnable forts,  which  they  could  never  have  acquired  in  any 
other  manner ;  for  the  three  towers  were  absolutely  proof  against 
battery  of  every  kind. 

No  sooner  had  Simon  and  John,  influenced  by  the  impulse  ol 
a  judicial  frenzy,  abandoned  the  towers  above  mentioned,  than 
they  hurried  away  to  the  vale  of  Siloah,  where  they  reposed 
themselves  for  a  short  time  after  the  fatigue  they  had  undergone. 
Having  refreshed  themselves,  and  recalled  their  scattered  ideas, 
they  assaulted  the  new  wall  at  the  above  mentioned  place  ;  but 
their  efforts  were  so  feeble,  that  they  were  easily  repulsed  by  the 
guards ;  for  their  misery,  despair,  and  fatigue,  had  so  reduced 
them,  that  they  had  no  strength  remaining,  and  were  glad  to 
creep  away  with  their  adherents,  and  conceal  themselves  in 
vaults  and  caverns. 

The  walls  being  now  in  possession  of  the  Romans,  they  hoisted 
their  colors  on  the  towers,  and  exulted  with  the  most  cheerful 
acclamations  at  the  happy  conclusion  of  a  war  which  promised 
so  little  in  the  commencement :  for  they  were  compelled  to  believe 
that  the  war  was  at  length  ended,  unless  they  had  been  disposed 
to  discredit  the  evidence  of  their  own  senses. 

By  this  time  the  soldiers  had  spread  themselves  into  every  parl 
of  the  city,  ranging  through  the  streets  with  drawn  swords,  and 
sacrificing  to  their  rage  every  one  they  saw  without  distinction. 
They  set  fire  to  the  houses  and  burnt  them  and  all  their  contents 
to  the  ground.  In  many  houses  into  which  they  entered  in  search 
of  plunder,  they  found  every  person  of  the  families  dead,  and 
the  house  in  a  manner  filled  with  the  bodies  of  those  who  had 


t»44  HISTORY    OF    THE    JEWS. 

perished  through  hunger :  wherefore,  shocked  at  such  a  sight, 
liiey  frequently  returned  without  seizing  their  intended  booty. 
iret,  notwithstanding  this  apparent  respect  they  showed  to  the 
deceased,  they  gave  no  proofs  of  their  humanity  to  the  living ; 
for  they  put  ever)'  man  to  the  sword  who  fell  in  their  way,  till 
at  length  the  bodies  of  the  dead  filled  up  all  the  alleys  and  nar- 
iow  passes,  while  their  blood  flowed  to  such  a  degree  as  to  run 
down  the  channels  of  the  city  in  streams.  Towards  night  they 
save  over  the  practice,  but  renewed  their  depredations  by  means 
of  fire. 

The  conflagration  of  the  city  of  Jerusalem  ended  on  the  eighth 
day  of  the  month  Gorpiasus.  Jerusalem  was  a  city  that  must 
undoubtedly  have  been  the  envy  of  ihe  universe  in  all  the  pros- 
perity that  attended  it  from  its  original  foundation,  had  it  borne 
any  proportion  to  the  misfortunes  and  calamities  which  befell  it 
in  the  course  of  the  siege  above  mentioned  ;  and  what  aggrava- 
ted these  judgments  was,  that  her  own  sons  proved  her  destruc- 
tion, and  that  she  had  nursed  a  race  of  vipers  to  prey  on  the 
body  of  the  parent. 

Titus  employed  himself  in  taking  a  survey  of  the  ruins  of  this 
distinguished  city  :  while  admiring  the  works  and  fortifications, 
and  particularly  the  fortress  which  the  usurpers,  in  the  extrava- 
gance of  their  folly,  had  abandoned — wb^le  he  was  contemplating 
the  situation,  dimensions,  and  elevation  of  the  towers,  with  the 
elegance  of  the  structures,  the  curiosity  of  the  design  and  work- 
manship, and  the  masterly  execution  of  the  whole,  he  expressed 
himself  in  the  following  manner :  "  If  our  military  operations  had 
not  been  aided  by  the  immediate  interposition  of  heaven,  it  would 
have  been  impossible  that  we  should  ever  have  possessed  our- 
selves of  these  fortresses.  In  a  word,  it  was  God  who  fought 
for  and  aided  us  against  the  Jews  ;  for  a  deed  has  been  accom- 
plished, which  the  hands  of  men  or  the  force  of  engines  could 
never  have  effected." 

Titus  having  delivered  himself  to  this  effect,  and  said  much 
more  to  the  same  purpose,  his  next  business  was  to  restore  to 
liberty  all  those  prisoners  whom  the  oppressors  had  left  in  the 
towers.  This  being  done,  and  the  razing  and  demolition  of  the 
city  completed,  these  towers  alone  exceptcd,  he  gave  orders  for 
sparing  them  as  a  memorial  of  his  good  fortune  and  success  ,  for 
unless  they  had  been  abandoned,  this  success  could  never  have 
arisen. 

By  this  time  the  soldiers  were  perfectly  fatigued  with  the  work 
of  slaughter,  notwithstanding  much  appeared  yet  to  be  done. 
However,  Titus  commanded  his  men  to  desist  so  far  as  to  the 
sparing  all  who  should  not  be  found  in  arms,  or  offer  to  make  re- 
sistance :  yet,  notwithstanding  these  directions,  the  soldiers  ex- 
ceeded their  orders,  and  put  to  death  the  sick  and  the  aged 


HISTORY    OF    THE    JEWS.  645 

without  pity  or  remorse.  They  who  appeared  to  be  in  full  health, 
and  fit  for  service,  were  imprisoned  in  the  temple,  and  in  that 
quarter  heretofore  destined  to  the  use  of  women.  Fronto,  one  of 
the  freed  men  and  friend  of  Titus,  was  deputed  to  inquire  into 
the  cases  of  the  prisoners,  and  to  treat  them  according  to  their 
deserts.  The  abandoned,  the  seditious,  and  those  who  mutually 
charged  each  other  with  crimes,  were  put  to  death  without  mercy: 
but  Titus  preserved  the  young  and  healthy,  particularly  those  of 
a  comely  appearance,  to  grace  his  triumph  on  his  entry  into 
Rome.  All  those  who  remained  after  this  selection,  and  were 
above  seventeen  years  of  age,  were  sent  in  chains  into  Egypt  to 
be  employed  as  slaves ;  and  those  who  were  under  seventeen 
exposed  to  sale,  some  only  excepted,  who  were  sent  into  the 
various  provinces  of  the  empire  to  be  engaged  as  gladiators  in  the 
several  theatres. 

In  the  interim,  no  less  than  eleven  thousand  of  the  prisoners, 
who  were  under  the  care  of  Fonto,  were  starved  to  death ; 
partly  owing  to  their  obstinacy  in  the  refusal  of  provisions,  and 
partly  to  the  severity  of  their  overseers,  who  neglected  to  sup- 
ply them  in  a  proper  manner  :  but  one  great  cause  which  aggra- 
vated this  calamity,  was  the  want  of  sufficient  provisions  for  such 
an  immense  number. 

Thus  ended  the  important  and  melancholy  siege ;  and  the 
Roman  soldiers  having  no  living  object  on  which  to  wreak  their 
further  vengeance,  (for  if  they  had,  that  vengeance  would  have 
been  continued,)  Titus  gave  orders  that  they  should  reduce  the 
city  and  temple  to  a  level  ^vith  the  ground,  and  not  to  leave 
any  building  standing,  except  the  three  distinguished  towers, 
so  often  mentioned,  which  bore  the  names  of  Hippocos,  Phasael 
and  Mariamne ;  and  a  part  of  the  wall  to  the  westward  of  the 
city,  on  which  he  intended  to  erect  a  garrison.  The  towers 
were  ordered  to  remain  as  an  evidence  to  future  times  of  the 
skill  and  power  of  the  Romans  in  becoming  possessed  of  them. 
This  order  was  executed  with  the  utmost  strictness,  and  the  rest 
of  the  city  totally  demolished  and  razed  even  to  the  ground ; 
so  that  it  scarcely  appeared  to  have  been  the  residence  oi 
human  creatures.  Thus  the  factious  multitude,  whose  seditions 
had  created  all  the  misfortunes,  were  reduced ;  and  thus,  like 
wise,  was  reduced  the  most  distinguished  city  on  the  face  of  the 
earth. 

About  this  period,  Simon,  the  son  of  Giaras,  was  made  a 
prisoner,  in  consequence  of  the  following  singular  circumstance 
When  Jerusalem  was  so  closely  besieged  that  Simon  was  com 
pelled  to  take  refuge  in  the  upper  town,  and  when  the  Romans 
had  actually  got  into  the  city,  he  was  almost  distracted  to  know 
how  to  dispose  of  himself;  and  at  length  he  adopted  the  follow- 
ing plan.  Having  sent  for  a  number  of  stone-cutters,  miners. 


646  HISTORY    OF    THE    JEWS. 

smiths,  and  persons  well  skilled  in  iron  works  ;  and  having  pro- 
vided a  great  number  of  tools  and  materials  proper  for  their  pur- 
pose, and  provisions  for  a  considerable  time,  they  descended  all 
together  into  a  dark  and  private  vault.  In  this  place,  they  worked 
their  way  as  far  as  they  were  able  ;  but,  finding  the  passage  too 
narrow  to  answer  their  intentions,  they  began  to  dig  and  mine, 
vvjth  a  view  to  open  a  passage  through  which  they  might  effect 
th«ir  escape  ;  but  though  they  managed  their  provisions  in  the 
must  frugal  manner  possible,  they  fell  short  before  they  had  made 
any  considerable  progress  in  their  work,  by  which  means  the 
whole  plan  failed.  Reduced  to  the  utmost  necessity,  Simon  had 
recourse  to  a  singular  device  to  terrify  the  Romans.  In  pur- 
suance of  this  plan,  he  dressed  himself  in  a  white  garment,  which 
was  buckled  round  him,  over  which  was  thrown  a  purple  cloak. 
Thus  habited,  he  ascended  from  the  ground,  under  the  ruins  of 
the  late  temple,  to  the  astonishment  of  the  soldiers,  and  others 
who  beheld  the  apparition.  As  he  advanced  towards  them,  the 
soldiers  assumed  sufficient  courage  to  demand  his  name  and  busi- 
ness ;  but  Simon  refused  to  answer  their  questions,  and  demand- 
ed to  speak  with  the  captain  of  the  guard.  Hereupon,  they 
immediately  sent  to  Terertius  Rufus,  who  at  that  time  had  the 
command :  and  he  soon  discovered  who  Simon  was,  ordered  him 
to  be  immediately  put  in  chains,  and  then  related  all  the  particu- 
lars of  the  affair  to  Titus. 

Simon  was  presented  to  Titus  bound  in  chains  :  whereupon  he 
gave  orders  that  he  should  be  detained  a  prisoner  to  grace  his 
triumphant  entry  into  Rome.  Sonfe  short  time  after  his  arrival 
he  appointed  a  day  for  the  celebration  of  the  nativity  of  his 
brother  Domitian,  with  the  utmost  grandeur  and  magnificence  : 
on  this  occasion,  a  great  number  of  condemned  persons  were 
sacrificed  to  the  splendor  of  the  ceremony :  for  of  those  who  were 
destroyed  by  beasts,  by  fire,  or  in  combats  with  each  other,  it 
was  calculated  that  not  less  than  two  thousand  five  hundred 
perished ;  yet,  such  was  the  inveteracy  of  the  Romans  against 
the  Jews,  that  they  thought  even  this  number  too  small. 

Some  time  after  this,  Titus  went  to  Berytus,  a  city  of  Phoe- 
nicia, and  one  of  the  Roman  colonies.  In  this  place  he  continued 
some  time,  and  there  celebrated  the  anniversary  of  the  birth  of 
his  father  Vespasian,  even  with  a  greater  degree  of  pomp  and 
splendor  than  he  had  done  that  of  his  brother,  both  with  respect 
to  the  articles  of  expense,  and  the  public  shows  exhibited. 

From  Berty tus,  Titus  proceeded  to  Antioch,  where  he  rejecte-d 
some  frivolous  accusations  which  wrere  brought  by  the  citizens 
against  the  Jews.  Thence  he  continued  his  journey  to  Egypt, 
and  embarked  at  Alexandria  for  Rome  having  previously  to  his 
embarkation  despatched  the  two  legions  that  attended  him  to  their 
former  stations,  that  is,  the  fifth  was  sent  to  Mysia,  and  the  tenth 


HISTORY    OF   THE    JEWS.  647 

to  Hungary.  Simon  and  John,  with  seven  hundred  of  the  most 
comely  of  the  prisoners,  were  ordered  to  be  sent  into  Italy,  that 
they  might  dignify  the  triumph  of  Titus  on  his  entry  into  Rome. 

Titus  had  a  most  favorable  and  agreeable  voyage,  and  was  re- 
ceived with  as  much  honor  and  respect  as  his  father  had  been 
before  him  :  and  exclusive  of  this  general  respect  from  the  people. 
Vespasian  went  out  in  person  to  meet  and  congratulate  him  ;  a 
circumstance  highly  grateful  to  the  public,  who  now  beheld  the 
father  and  his  two  sons  meeting  together  in  circumstances  of  the 
most  auspicious  nature. 

In  a  short  time  after  this,  the  senate  passed  a  decree  for  two 
separate  triumphs,  the  one  in  honor  of  the  father,  the  other  in 
that  of  the  son ;  but  notwithstanding  this  determination,  Vespa- 
sian and  Titus  resolved  that  the  solemnity  to  their  mutual  honoi 
should  be  jointly  celebrated.  When  the  day  was  fixed  on  which 
it  was  to  take  place,  there  was  hardly  a  single  person  in  the  city 
who  did  riot  attend  as  a  spectator ;  so  that  when  the  whole  mul- 
titude was  assembled  together,  there  was  scarcely  room  enough 
left  for  the  emperor  and  his  son  to  pass.  Before  the  break  ol 
day,  the  soldiers  marched  to  the  palace  gates,  near  the  temple  ol 
Isis,  in  regular  order,  preceded  by  their  officers,  to  wait  the 
arrival  of  the  princes,  who  had  lodged  the  preceding  night  in  the 
temple  above  mentioned. 

Soon  after  the  dawn  of  the  morning,  Vespasian  and  Titus 
came  forward,  being  clothed  in  purple  robes,  according  to  the 
custom  of  their  country,  and  having  on  their  heads  crowns  of 
laurel.  They  proceeded  to  the  Octavian  walks,  at  which  place 
the  senate,  nobility,  and  knights  of  Rome,  waited  for  their  arrival. 
Before  the  portal  there  was  erected  a  tribunal,  on  which  they  as- 
cended, and  reposed  themselves  on  seats  of  ivory,  which  had 
been  placed  there  on  the  occasion;  and  being  thus  situated, 
orations  were  made  in  their  praise,  while  the  surrounding  multi 
tudes  testified  their  joy  by  the  loudest  acclamations.  On  this 
occasion  the  princes  wore  no  arms ;  and  while  the  orators  were 
rapidly  declaiming  their  praise,  Vespasian  made  a  signal  for 
silence,  which  being  strictly  obeyed  by  every  person  present,  he 
stood  up  ;  and  having  thrown  his  robe  over  a  part  of  his  head, 
he  offered  up  certain  prayers,  agreeably  to  the  custom  on  such 
occasions :  and  in  this,  Titus  followed  his  example.  This  being 
done,  Vespasian  addressed  the  company  in  a  concise  speech,  and 
then  dismissed  the  military  people  to  regale  themselves  at  his  ex- 
pense. In  the  next  place,  Vespasian  and  Titus  proceeded  to  the 
triumphal  gate,  which  received  its  name  on  account  of  the  grand 
orocession  passing  that  way.  Here  they  took  some  refreshment ; 
and,  being  then  arrayed  in  their  triumphal  habiliments,  they  of- 
fered up  sacrifices  at  the  gate,  and  then  proceeded  in  great  pomp 


648  HISTORY    OF    THE    JEWS. 

and  solemnity  through  the  midst  of  the  crowd,  that  all  the  people 
might  be  gratified  by  a  sight  of  them. 

It  is  impossible  for  language  to  convey  any  adequate  idea  of 
the  splendor  and  magnificence  of  this  public  exhibition,  whether 
the  expense  and  contrivance  of  it,  or  the  novelty  of  its  ornaments 
de  considered.  On  this  occasion  all  tne  most  valuable  curiosi- 
ties which  the  Roman  nation  had  been  collecting  through  a  long 
succession  of  ages,  were  combined  to  furnish  the  splendid  triumph 
of  one  day,  and  displayed  as  a  monument  of  the  national 
grandeur.  So  great  a  number  of  curious  performances  in  gold,  sil- 
ver and  ivory,  equally  valuable  for  their  cost  and  their  admirable 
contexture,  were  now  exhibited  to  the  public  view,  that  the} 
seemed  rather  a  confusion  than  a  regular  display  of  riches. — 
There  likewise  appeared  such  an  amazing  variety  of  public  gar- 
ments and  Babylonian  embroideries,  together  with  jewels  and 
other  stones  of  great  value,  which  were  disposed  into  the  forms 
»f  crowns,  and  other  devices,  that  what  used  to  be  accounted  cu- 
rious, was  now  no  longer  deemed  so.  Images  of  the  gods  of  the 
Romans  were  carried  in  procession,  which  were  extraordinary 
for  their  size  and  constructive  ;  and  besides  these,  there  were  re- 
semblances of  various  sorts  of  living  creatures,  which  were 
dressed  so  as  to  answer  their  characters. 

A  great  number  of  people  dressed  in  cloth  of  gold  and  purple, 
carried  these  pageants  through  the  streets ;  and  they  who  were 
more  immediately  appointed  to  attend  the  pompous  train,  were 
habited  in  garments  of  a  singularly  splendid  appearance.  Even 
the  very  prisoners  that  made  a  part  of  the  train,  were  dressed 
with  unusual  decency,  to  hide  the  misery  of  their  condition,  and 
conceal  the  marks  of  slavery  that  appeared  in  their  countenances: 
but  in  all  the  procession,  nothing  was  so  extraordinary  as  the  car- 
rying of  the  machines,  many  of  them  were  three  or  four  stories 
in  height,  so  that  it  is  astonishing  how  the  bearers  could  support 
them.  The  expense  of  these  was  proportioned  to  the  contrivance 
of  them  ;  for  the  furniture  and  hanging  were  embroidered  with 
gold,  ivory,  and  other  things  of  high  value. 

In  the  procession  were  likewise  the  most  lively  and  picturesque 
representations  of  war  and  all  its  attending  circumstances.  In 
one  place  was  to  be  seen  the  appearance  of  a  fruitful  country 
totally  laid  waste  ;  in  another  the  destruction  of  armies  ;  some 
being  killed,  some  flying,  and  others  taken  prisoners  :  there  were 
the  resemblance  of  walls  levelled  with  the  ground,  forts  destroy- 
ed, fortified  cities  entered  through  breaches,  towns  taken  by  sur- 
prise, and  streets  streaming  with  blood,  while  the  vanquished 
were  imploring  for  mercy.  Houses  appeared  to  be  falling  on  the 
heads  of  their  owners,  while  temples  were  apparently  in  flames, 
and  rivers  wound  their  course  through  the  conflagrations,  instead 
of  supplying  water  to  man  and  beast,  and  refreshing  the  fields 
and  meadows  with  their  streams.  Nor  was  this  any  other  than 


HISTORY    OF    THE    JEWS.  649 

an  admirable  representation  of  the  suffering  Jews,  so  finely  con- 
trived by  the  ingenuity  of  art,  that  to  those  who  were  acquainted 
with  the  fate  of  Jerusalem,  it  might  seem  to  be  a  well  told  story  of 
the  destruction  of  that  celebrated  city. 

On  each  of  the  pageants  was  a  representation  of  the  manner 
in  which  some  town  or  city  was  taken,  with  a  figure  of  the 
governor  of  the  place.  To  these  succeeded  a  view  of  the  ship- 
ping, and  then  were  exhibited  the  spoils  that  were  taken  in  va- 
rious places,  of  which  the  most  considerable  were  the  golden  table 
and  the  golden  candlestick,  which  were  found  in  the  temple  at 
Jerusalem.  The  first  of  these  weighed  several  talents,  and  the 
latter  was  never  applied  to  the  use  for  which  it  had  been  de- 
signed. This  candlestick  consisted  of  a  large  foot,  from  which 
there  ascended  a  sort  of  pillar,  and  from  that  pillar,  as  from  the 
body  of  a  tree,  there  arose  seven  branches,  the  top  of  each  branch 
resembling  a  lamp ;  and  the  number  was  seven  in  reference  to 
the  esteem  in  which  the  seventh  day  is  held  by  the  Jews.  The 
next,  and  indeed  the  last  trophy  exhibited  of  the  conquest  which 
the  Romans  had  made,  was  the  code  of  Jewish  laws,  which  was 
followed  by  figures  of  ivory  and  gold,  intended  as  an  emblemat- 
ical representation  of  victory  ;  and  the  procession  was  closed  by 
Vespasian,  Titus  and  Domitian,  all  mounted  on  fine  horses, 
elegantly  caparisoned,  and  appearing  with  a  dignity  becoming 
their  high  rank  ;  and  in  this  splendid  manner,  they  proceeded  to- 
gether to  the  temple  of  Jupiter  Capitolinus,  and  thus  put  an  end 
to  the  procession. 

When  they  had  arrived  at  the  temple,  they  remained  there  for 
a  short  time  in  conformity  to  an  ancient  custom,  which  rendered 
it  necessary  that  they  should  stay  in  that  place  till  they  received 
advice  of  the  death  of  the  general  who  had  commanded  the  army 
of  the  enemy.  The  general  on  the  present  occasion  was  Simon 
Giaras,  (who  had  been  led  in  triumph  through  the  streets,)  round 
whose  neck  a  rope  being  fixed,  he  was  drawn  through  the  mar- 
ket-place, those  who  drew  him  putting  him  to  death,  agreeably 
to  the  laws  and  usages  of  the  Romans  in  the  case  of  notorious 
offenders.  Intelligence  being  brought  that  Simon  was  dead,  the 
very  air  was  rent  with  the  shouts  and  acclamations  of  the  mul- 
titude. 

The  people  then  offered  up  vows  and  sacrifices  ;  and  this  sol- 
emn business  being  discharged,  Vespasian  and  his  sons  returned 
to  the  palace,  where  they  gave  a  most  magnificent  entertainment 
on  the  occasion.  Indeed,  the  whole  city  exhibited  one  general 
scene  of  joy  and.  festivity,  and  public  thanks  were  every  where 
offered  for  the  final  victory  which  had  now  been  obtained  over 
their  enemies  ;  a  victory  which  seemed  to  promise  a  lasting  tran- 
quillity, while  it  redounded  to  the  immortal  honor  of  the  heroes 
who  had  acquired  it. 


6.r>0  HISTORY    OF    THE    JEWS. 

As  soon  as  the  triumphs  were  ended,  and  the  peace  of  the  em- 
pire was  secured,  Vespasian  caused  a  temple  to  be  erected  and 
dedicated  to  peace.  This  edifice  was  remarkable  for  its  richness 
and  elegance,  and  still  more  so  for  the  short  space  of  time  in 
which  it  was  constructed.  It  was  adorned  with  a  great  abundance 
of  curious  pieces  of  painting  and  sculpture,  which  had  been  col- 
lected at  an  immense  expense :  and  it  was,  on  the  whole,  so 
magnificent  and  elegant  a  building,  that  persons  came  from  all 
parts  of  the  world  to  obtain  a  sight  of  it.  The  golden  table  and 
the  candlestick,  as  articles  of  inestimable  value,  Vespasian  caus- 
ed to  be  placed  in  this  temple.  With  regard  to  the  code  of  Jew- 
ish laws  and  the  purple  vestments  of  the  sanctuary,  they  were 
deposited  with  the  utmost  care  in  the  royal  palace. 

The  emperor  having  granted  a  commission  to  Lucilius  Bassus, 
appointed  him  to  be  lieutenant-general  of  Judea,  he  thereupon 
succeeded  Cerealis  Petilianus  in  the  command  of  the  army,  and 
soon  rendered  himself  master  of  the  castle  of  Herodian  by  treaty. 
This  being  done,  he  collected  his  troops  which  were  stationed  in 
different  parts  of  the  country,  proposing,  by  the  assistance  of  the 
tenth  legion  to  reduce  Machasras,  as  a  work  of  indispensable 
necessity,  since  that  place  was  so  remarkably  strong,  that  it  was 
a  kind  of  incitement  to  acts  of  rebellion  ;  and  its  situation  was 
such  as  to  inspire  those  in  possession  of  it  with  fresh  courage, 
though  on  the  other  hanu,  it  was  calculated  to  repress  the  ardor 
of  an  assailant. 

Machsras  is  situated  on  a  mountain  of  immense  height,  and 
is  of  so  strong  a  nature,  that  it  is  rendered  almost  impregnable. 
It  is  likewise,  in  a  manner,  inaccessible  ;  for  nature  has  surround- 
ed it  with  valleys  that  are  almost  impassable,  and  cannot  be  filled 
up.  These  valleys  are  of  such  a  depth  as  not  to  be  surveyed 
from  the  mountain  without  horror.  The  mountain  stretches  sixty 
furlongs  to  the  west,  and  approaches  almost  close  to  the  lake  As- 
phaltites,  and  the  castle  commands  a  very  extensive  view  of  the 
district  on  that  side. 

To  the  north  and  south  the  vallies  are  very  extensive,  and  ap- 
pear to  be  equally  well  calculated  for  the  defence  of  the  place. 
On  the  east,  the  depth  of  the  valley  is  not  less  than  a  hundred 
cubits  ;  and  opposite  to  Machaeras  is  a  mountain  to  which  this 
valley  extends.  This  place  was  originally  fortified  by  Alexander, 
king  of  the  Jews,  who  built  a  castle  on  it :  but  this  castle  was 
afterwards  destroyed  by  Gabinius,  when  he  made  war  on  Aristo- 
bulus  :  but  Herod  the  Great,  thinking  this  mountain  well  worthy 
of  his  attention,  particularly  in  case  of  any  dispute  with  the  Ara- 
bians, who  were  remarkably  well  situated  to  annoy  him,  he 
caused  a  strong  wall,  fortified*  with  turrets,  to  be  built  round  it, 
and  erected  a  handsome  city,  in  which  he  placed  a  colony  of  in- 
habitants ;  and  from  the  city  he  made  a  passage  up  to  the  castle. 


HISTORY    OF   THE    JEWS.  651 

Round  the  castle,  at  the  top,  he  built  another  wall,  at  the 
angles  of  which  were  turrets  sixty  cubits  in  height ;  and,  in  the 
midst  of  the  inclosure  he  caused  a  large  and  elegant  palace  to  be 
erected,  which  was  supplied  with  water  from  a  variety  of  cisterns: 
so  that  the  situation  and  convenience  of  this  place  seemed  to  have 
arisen  from  a  happy  conjunction  of  nature  and  art,  each  contri- 
buting in  a  liberal  manner  to  its  improvement.  Herod,  likewise, 
deposited  in  the  castle  an  immense  store  of  military  arms,  engines, 
arrows,  &c.;  and  stocked  it  with  a  great  quantity  and  variety  oi 
provisions  ;  so  that  there  could  be  little  danger  of  the  garrison 
being  reduced  either  by  famine  or  force. 

When  Bassus  had  taken  a  careful  survey  of  Machaeras,  he 
came  to  a  determination  to  beseige  the  place :  and,  for  this  pur- 
pose, he  intended  to  have  filled  up  the  valley  to  the  eastward  of 
the  town,  and  to  make  his  approach  from  that  quarter.  His  first 
proceeding  was  to  throw  up  a  mound  opposite  the  castle  with  all 
possible  expedition,  as  the  readiest  way  to  insure  his  success. 
The  Jews  who  were  natives  of  the  city,  now  divided  themselves 
from  those  who  were  strangers,  whom  they  dismissed  as  persons 
who  were  unworthy  a  connexion  with  them,  and  sent  them  into 
the  lower  town  to  sustain  the  first  shock,  themselves  taking  pos- 
session of  the  castle,  which,  from  its  strength,  they  thought 
would  be  the  most  defensible,  and  a  place  from  which,  in  case  oi 
necessity,  it  was  probable  they  might  make  the  best  terms  with 
the  Romans.  In  the  mean  time  they  exerted  their  utmost  indus- 
try to  repel  the  attacks  of  the  besiegers.  There  was  not  a  day 
passed  in  which  the  Jews  did  not  sally  forth  in  a  determined 
manner,  when  violent  skirmishes  ensued,  and  both  parties  lost  a 
considerable  number  of  men.  The  advantage  lay  sometimes  on 
one  side  and  sometimes  on  the  other  ;  the  Jews  being  successful 
when  they  attacked  the  Romans  by  surprise,  and  the  Tatter  being 
the  victors  when  they  were  properly  advised  of  the  advance  of 
the  enemy,  and  had  time  to  prepare  for  their  reception.  But  it 
appeared  evident  that  the  siege  was  not  to  end  in  this  manner, 
since  a  most  singular  accident  reduced  the  Jews  to  the  disagreea- 
ple  necessity  of  surrendering  the  castle. 

In  Machoeras  there  was  a  young  man  of  a  spirit  remarkably 
bold,  daring  and  enterprising.  His  name  was  Eleazar,  and 
he  exerted  himself  in  a  very  extraordinary  manner,  both  by 
advice  and  example,  to  check  the  progress  of  the  Romans, 
and  encourage  his  countrymen  to  oppose  their  proceedings. 
This  Eleazar  frequently  sallied  forth  in  a  most  determined  man- 
ner, and  was  constantly  the  first  man  to  begin  an  encounter,  and 
the  last  to  retreat  when  retreat  became  absolutely  necessary. 
Now  it  happened  after  the  conclusion  of  a  skirmish  on  a  parti- 
cular day,  when  both  parties  were  retired,  that  Eleazar  determin- 
ed to  evince  his  utter  contempt  of  danger  ;  and  to  prove  that  he 


(152  HISTORY    OF    THE    JEWS. 

was  incapable  of  fearing  any  man,  stopped  without  the  gate  oi 
the  city,  and  entered  into  an  idle  conversation  with  some  of  the 
Jews  that  were  on  the  walls,  seeming  to  pay  no  kind  of  regard 
to  any  thing  that  might  pass  around  him. 

Eleazar  being  now  within  view  of  the  Romans  in  their  encamp- 
ment, an  Egyptian  soldier  named  Rufus  took  an  opportunity 
to  run  to  him  unnoticed,  and  seizing  him  with  all  his  accoutre- 
ments, conveyed  him  to  the  enemy.  The  prisoner  was  no  sooner 
brought,  than  Bassus  directed  that  he  should  be  stripped,  laid  on 
the  ground,  and  publicly  whipped  within  view  of  those  in  the 
city.  The  distressful  situation  of  this  youth  afflicted  the  Jews  to 
such  a  degree,  that  the  generality  of  them  burst  into  tears,  and 
lamented  his  unhappy  fate.  Bassus  finding  how  exceedingly  con- 
cerned the  people  in  general  were  for  the  misfortunes  of  this  one 
man,  a  thought  struck  him  that  he  hoped  to  improve  to  his  ad- 
vantage ;  for  he  conceived,  that  if  he  could  but  increase  the  ardor 
of  their  passions,  they  might  be  induced  to  purchase  the  life  of 
Eleazar  by  a  surrender  of  the  place.  The  scheme  succeeded  to 
the  height  of  his  expectation :  a  cross  was  erected,  on  which  it 
seemed  to  appear  that  Eleazar  was  to  be  immediately  crucified; 
but  no  sooner  was  this  cross  fixed,  than  the  whole  garrison  ex- 
claimed, as  with  one  voice,  that  they  could  no  longer  bear  their 
sufferings.  Immediately  hereupon,  Eleazar  entreated  them  to 
consider  their  own  situation,  and  that  of  himself,  who  was  sen- 
tenced to  an  ignominious  death ;  and  conjured  them  to  desist 
from  contending  against  the  superior  courage  and  success  of  the 
Romans,  to  whose  dominion  all  the  world  had  submitted. 

Eleazar  being  of  a  distinguished  family,  and  having  many 
friends  and  relations  in  the  castle,  their  interest  was  exerted  in 
support  of  his  earnest,  supplication ;  so  that,  in  the  end,  the  be- 
sieged, compassionating  his  case  in  a  high  degree,  despatched 
deputies  to  the  Romans,  who  were  commissioned  to  offer  the  sur- 
render of  the  castle,  on  the  condition  that  Eleazar's  life  and  liber- 
ty should  be  granted  him,  and  that  the  garrison  should  be  per- 
mitted to  dispose  of  themselves  as  they  thought  proper. 

Bassus  readily  consented  to  these  terms ;  but  the  people  in  the 
lower  town,  enraged  to  think  that  they  had  not  been  consulted  be- 
fore the  agreement  was  made, determined  to  secure  themselves  by 
privately  retreating  in  the  night.  Those  who  were  in  the  castle 
gave  notice  of  this  to  Bassus  as  soon  as  the  gates  were  opened, 
partly  lest  themselves  should  be  suspected  to  have  been  concern- 
ed m  the  plot,  and  partly  through  envy  of  their  associates.  Here- 
upon Bassus  attacked  them  ;  but  the  most  gallant  of  those  who 
first  got  out  made  their  escape,  while  the  rest,  in  number  no  fewer 
than  seventeen  hundred  were  slain,  and  their  wives  and  children 
made  slaves.  Notwithstanding  the  above  mentioned  circum- 
stance, Bassus  gave  Eleazar  his  liberty,  and  dismissed  the  gar- 
.ison  agreeably  to  contract 


HISTORY    OF    THE    JEWS.  653 

The  transactions  above  mentioned  being  at  an  end,  and  Bassus 
having  received  information  that  great  numbers  of  the  Jews  who 
had  effected  their  escape  during  the  siege  of  Jerusalem  and  Mach- 
aeras,  had  assembled  together  and  retired  to  the  forest  of  Jardus, 
he  marched  with  his  army  immediately  to  that  place  ;  and  on  his 
arrival,  found  that  the  intelligence  which  had  been  brought  him 
was  true ;  wherefore  he  issued  orders  that  his  cavalry  should  in- 
stantly surround  the  whole  wood,  which  was  so  punctually  obeyed, 
that  not  a  single  Jew  could  make  his  escape.  In  the  mean  time, 
the  infantry  were  employed  to  cut  down  the  trees  and  bushes, 
which  formed  those  thickets,  under  which  the  Jews  had  taken 
shelter ;  so  that  by  this  means  they  were  deprived  of  all  possi- 
bility of  concealment,  and  had  no  hopes  of  safety  but  in  cutting 
their  way  through  the  forces  of  the  enemy. 

Being  reduced  to  the  alternative  of  perishing  or  taking  this 
desperate  step,  they  united  in  a  body,  and  made  a  violent  attack 
on  those  who  surrounded  them,  who  received  the  assault  with 
the  utmost  bravery.  In  a  word,  the  rashness  excited  by  despair 
on  the  one  side,  and  determined  courage  on  the  other,  combined 
to  render  the  engagement  equally  obstinate  end  violent.  In  the 
end,  however,  the  Romans  obtained  the  advantage,  with  the  loss 
of  only  twelve  men  slain,  and  a  small  number  wounded  ;  whereas, 
every  man  of  the  Jews  was  killed  in  the  action,  amounting  in  the 
whole  to  the  number  of  three  thousand.  Among  these,  was  the 
commander  in  chief  named  Judas,  the  son  of  Jair,  of  whom  men- 
tion has  been  made  in  a  former  part  of  this  work.  This  Judas 
was  an  officer  during  the  siege  of  Jerusalem,  from  whence  he 
effected  an  escape  through  a  subterraneous  passage. 

At  this  juncture,  the  emperor  sent  a  letter  to  his  officer  Tibe- 
rius Maxim  us,  commissioning  him  to  expose  the  lands  of  the  Jews 
for  sale ;  and  declaring  that  he  would  not  rebuild  any  of  their 
cities,  but  seize  them  all  to  his  own  use.  Tiberius  was  directed 
to  leave  eight  hundred  soldiers  in  Emmaus,  which  is  situated 
about  sixty  furlongs  from  Jerusalem.  The  emperor  likewise  is- 
sued orders  that  the  Jews  should  pay  a  poll  tax  of  two  drachmas 
annually ;  and  this  money  was  to  be  paid  into  the  capital,  as 
similar  taxes  had  been  formerly  paid  at  the  temple. 

The  death  oi  Bassus,  which  happened  in  Judea,  made  room 
for  the  advancement  of  Flavius  vSilva,  who  succeeded  to  his 
government.  Silva  being  informed  that  all  the  country  was  in 
due  subjection,  one  castle  only  excepted,  he  collected  all  the 
forces  he  was  able,  with  a  determination  to  make  an  attack  on  it. 
The  name  of  this  castle  was  Massada,  and  it  was  under  the 
command  of  Eleazar,  the  leader  of  the  Sicarii,  who  had  obtained 
possession  of  this  fortress. 

The  Roman  general,  Silva,  now  marched  to  lay  siege  to 
Massada,  in  which  was  a  garrison  of  the  Sicarii,  commanded 


654  HISTORY    OF   THE    JEWS. 

by  Eleazar,  who  was  the  chief  of  the  people  bearing  that  name. 
Silva  now  possessed  himself  of  the  adjacent  country,  and  with 
very  little  difficulty :  he  then  disposed  of  his  troops  in  the  most 
commodious  manner  possible,  and  ran  up  a  wall  round  the  cas- 
tle, at  once  to  secure  his  soldiers,  and  to  prevent  the  escape 
of  ihe  enemy.  He  now  looked  out  for  a  place  the  most  con- 
venient for  the  station  of  his  camp,  which  he  found  to  be  on 
the  spot  where  the  adjacent  mountain  communicated  with  the 
rock  on  which  the  castle  stood.  One  great  inconvenience  now 
attended  Silva  ;  for  the  provisions  with  winch  his  army  was  sup- 
plied by  the  Jews,  were  brought  from  a  very  great  distance  ;  and 
as  there  was  no  fountain  near  the  place,  the  procuring  of  water 
was  likewise  attended  with  very  great  difficulty. 

As  soon  as  the  above  mentioned  disposition  of  affairs  had 
taken  place,  Silva  prepared  to  commence  the  siege,  which,  as 
will  appear  from  the  situation  of  the  castle,  was  likely  to  cost 
much  time,  and  to  be  attended  with  great  difficulty.  This  cas- 
tle was  situated  on  a  large  and  high  rock,  which  was  surround- 
ed by  deep  and  craggy  precipices.  They  who  stood  at  the  top 
could  not  see  the  bottom,  on  account  of  the  higher  rocks  hang- 
ing over  those  that  are  beneath.  Even  the  beasts  could  not 
climb  this  rock,  so  difficult  was  the  access,  except  by  two  pas- 
sages ;  one  of  which  is  from  the  east  side  from  the  lake  As- 
phaltites,  and  the  other  from  the  west  side,  the  former  being 
much  more  dangerous  than  the  latter.  One  of  these  passages 
bears  the  name  of  the  Snake,  from  the  number  of  turnings  that 
there  were  in  the  ascent ;  for  in  many  parts  of  it,  the  stones  so 
intersected  each  other,  that  passengers  were  obliged  to  go  back- 
wards and  forwards  to  pass  them  ;  and  the  road  was  so  nar- 
row that  the  traveller  could  not  keep  both  his  feet  on  the  ground 
at  the  same  time.  Exclusive  of  all  things,  one  false  step  would 
have  plunged  a  man  to  the  bottom  of  a  most  horrid  precipice. 
The  road  was  deemed  thirty  furlongs  from  the  bottom  to  the 
top  of  the  mountain ;  and  on  this  eminence  there  was  a  plain, 
on  which  the  high  priest  Jonathan  caused  a  castle  to  be  built, 
to  winch  he  gave  the  name  of  Massada,  and  claimed  the  honor 
of  being  the  founder  of  this  castle,  which  was  afterwards  forti- 
fied and  adorned,  with  immense  labor  and  at  a  large  expense, 
by  Herod  the  Great ;  a  wall  Doing  also  built  round  it  by  Herod, 
eight  cubits  in  breadth,  and  twelve  in  height,  with  white  stones 
of  considerable  value.  Herod  likewise  caused  seven  and  twenty 
turrets,  each  of  fifty  cubits  high,  to  be  erected  ;  and  made  a 
communication  between  these  turrets  and  the  buildings  on  the 
interior  side  of  the  wall.  The  nature  of  the  soil  of  the  plain 
being  found  to  be  extremely  rich,  Herod  gave  orders  that  it 
should  be  well  cultivated,  with  a  view  that  those  who  might  in 
future  times  have  occasion  to  take  refuge  in  the  castle,  might  he 
certain  of  being  supplied  with  the  necessaries  of  life. 


HISTORY    OF    THE    JEWS.  655 

Within  the  limits  of  the  castle,  he  caused  a  sumptuous  and 
magnificent  palace  to  be  erected  for  his  own  accommodation. — 
The  entrance  of  this  palace  was  situated  so  as  to  front  the  north- 
west ;  the  walls  of  it  were  of  great  strength,  and  remarkably 
high  ;  and  at  each  of  the  four  corners  was  a  tower  of  the  height 
of  sixty  cubits.  The  variety,  decorations,  ornaments,  richness 
and  splendor  of  the  several  apartments,  baths,  and  galleries, 
exceeded  all  description.  The  whole  was  supported  with  pillars, 
each  of  one  entire  stone,  and  so  disposed  as  to  give  proof  of  the 
strength  of  the  structure  and  the  judgment  of  the  architect. — 
The  pavement  and  the  walls  were  diversified  with  stones  of  a 
variety  of  colors.  A  great  number  of  large  cisterns,  hewed  out 
of  the  rock,  for  the  preservation  of  water,  were  dispersed  in  the 
different  quarters  of  the  palace  to  the  castle,  which  was  quite  in- 
visible from  the  outside :  and,  as  hath  been  heretofore  observed, 
the  other  passage  was  rendered  altogether  impassable  ;  and,  with 
regard  to  the  western  passage,  it  was  totally  blocked  up  by  a 
tower  that  was  erected  in  the  narrowest  part  of  it,  at  about  the 
distance  of  a  thousand  cubits  from  the  castle.  This  will  serve 
to  show  how  strongly  the  place  was  fortified  by  art  as  well  as 
by  nature,  and  how  difficult  the  conquest  of  it  must  have  been, 
even  with  the  slightest  opposition. 

Thus  fortified,  this  castle  had  the  appearance  of  being  proof, 
not  only  against  force,  but  wa?  unlikely  to  be  subdued  by  fam- 
ine ;  for  when  it  was  surprised  by  Eleazar  and  the  Sicarii,  there 
were  found  in  it  great  treasures  of  corn,  wine,  oil,  pulse,  dates, 
&c.  equal  to  the  consumption  of  many  years;  and  the  arti- 
cles were  said  by  Josephus  to  be  as  fresh  as  if  they  had  been  but 
newly  deposited,  though  they  had  been  treasured  up  an  hundred 
years. 

Perhaps  this  circumstance  might  be  owing  to  the  extreme  pu- 
rity and  salubrious  quality  of  air  in  so  elevated  a  situation.  Agree- 
ably to  the  king's  order,  there  was  likewise  laid  up  a  magazine 
of  various  kinds  of  arms,  for  the  accommodation  often  thousand 
men,  and  also  an  immense  quantity  of  unwrought  iron,  brass, 
lead  and  other  articles,  which  it  is  presumed  were  intended  for 
some  capital  enterprise. 

The  Jews  being  now  so  closely  pent  up  within  the  walls  of 
Massada,  that  it  was  utterly  impossible  that  they  should  effect  an 
escape,  Silva  advanced  with  his  machines  to  the  only  place  which 
he  could  find  up,  in  order  to  raise  a  mount.  Beyond  the  tower 
which  blocked  up  the  western  passage  to  the  palace  and  castle, 
there  was  a  large  rock,  which  bore  the  name  of  Leuce  ;  this  rock 
was  larger  than  that  on  which  the  castle  of  Massada  stood,  but 
not  so  high  by  about  three  hundred  cubits.  Silva  had  no  sooner 
taken  possession  of  this  rock,  than  he  issued  orders  to  his  soldiers 
to  raise  a  mount  upon  it ;  and  they  were  so  diligent  in  this  busi- 


656  HISTORY    OF    THE    JEWS. 

ness,  that  they  soon  got  it  up  to  the  height  of  two  hundred  cubits ; 
but  finding  that  it  was  not  of  sufficient  strength  to  support  the 
machines,  they  raised  it  on  a  kind  of  platform  composed  of  large 
stones,  fifty  cubits  in  height,  and  of  the  same  breadth.  On  this 
platform  they  built  a  tower  of  the  height  of  sixty  cubits,  which 
they  fortified  with  iron.  Exclusive  of  their  common  machines, 
they  had  another  kind,  which  had  been  invented  by  Vespasian, 
and  were  afterwards  improved  by  Titus. 

From  the  tower  above  mentioned,  the  Romans  assailed  the 
besieged  with  such  impetuous  showers  of  stones  and  flights  oi 
arrows,  that  they  were  afraid  to  appear  on  the  walls.  In  the 
interim,  Silva  directed  his  battering-rams  against  the  wall,  till  at 
length  it  was  damaged  in  some  places.  In  consequence  hereof, 
the  Sicarii  instantly  ran  up  another  wall  behind  it,  which  was 
composed  of  such  materials  as  to  deaden  the  shock,  and  sustain 
no  kind  of  damage.  This  wall  was  built  in  the  following  man- 
ner :  A  row  of  large  pieces  of  timber  was  mortised  into  another 
of  equal  size,  and  a  space  was  left  between  them  equal  to  the 
thickness  of  the  wall.  This  space  was  filled  with  earth  of 
the  nature  of  clay,  and  boards  were  nailed  across  the  frame  to 
prevent  the  earth  from  falling.  Thus  prepared,  it  was  as  strong 
as  the  wall  of  a  house  ;  and  the  more  violently  it  was  battered, 
the  stronger  it  became,  the  earth  being  more  firmly  closed  by 
each  stroke  it  received. 

Silva,  finding  that  the  battering  with  his  machines  did  not  pro- 
duce the  consequences  he  expected,  ordered  his  soldiers  to  pro- 
vide themselves  with  fire-brands  to  destroy  the  works  of  the. 
enemy.  The  wall  being  hollow,  and  chiefly  composed  of  tim- 
ber-work, immediately  took  fire,  and  the  flames  raged  with  the 
utmost  violence  ;  but  the  wind  being  in  the  north,  it  drove  the 
fire  with  such  rapidity  on  the  Romans,  that  they  expected  the  al- 
most instant  destruction  of  their  machines :  but,  just  at  this 
'uncture,  the  wind  veered  to  the  south,  and  beat  so  violently  on 
the  wall,  that  the  whole  of  it  was  in  flames  in  a  moment.  The 
Romans,  grateful  for  this  providential  stroke  in  their  favor,  re- 
turned to  their  camp  full  of  spirits,  and  with  a  fixed  determina- 
tion to  attack  the  enemy  by  break  of  day  on  the  following  morn- 
ing ;  and,  in  the  mean  time  to  place  strong  guards,  that  their 
opponents  might  not  escape  in  the  night. 

However,  Eleazar  had  no  idea  of  departing  himself,  or  of 
permitting  any  of  his  people  to  evacuate  the  place  ;  but  as  the 
wall  was  now  totally  consumed,  and  there  appeared  to  be  no 
longer  any  chance  either  of  relief  or  security,  it  became  neces- 
sary to  consider  how  their  wives  and  children  might  be  most 
effectually  preserved  from  the  violences  to  be  expected  from  the 
Romans  on  their  taking  possession  of  the  place.  Having  seri- 
ously reflected  on  this  affair,  Eleazar  determined  in  his  own 


HISTORY    OF   THE   JEWS.  657 

mind  that  a  death  of  glory  would  be  greatly  preferable  to  a  life 
of  infamy  ;  and  that  the  most  magnanimous  resolution  they  could 
form,  would  be  to  disdain  the  idea  of  surviving  their  liberties. 
His  own  sentiments  being  thus  formed,  he  resolved  to  endeavor 
to  inspire  others  with  the  same  ;  and,  for  that  purpose,  he  sum- 
moned a  number  of  his  friends  and  associates,  whom  he  address- 
ed in  a  speech,  strongly  recommending  suicide. 

This  was  received  in  a  very  different  manner  by  his  different 
auditors,  some  of  whom  were  charmed  with  his  proposal,  and 
ready  to  execute  it,  deeming  death  an  object  of  desire  in  their 
present  situation ;  while  others,  from  the  tenderness  of  their  na- 
ture, were  equally  terrified  at  the  thought  of  destroying  their 
friends,  or  becoming  their  own  executioners.  They  regarded 
each  other  with  looks  of  the  utmost  anxiety,  while  their  flowing 
tears  testified  the  sentiments  of  their  minds.  Eleazar  was  greatly 
chagrined  at  what  he  deemed  a  weakness,  that  degraded  the 
dignity  of  his  plan,  and  might  tempt  those  who  had  appeared 
to  be  determined  to  abandon  their  resolutions.  He  therefore 
pursued  his  plan  of  exhorting  the  people,  but  in  a  different  man- 
ner ;  for  he  now  discoursed  on  the  immortality  of  the  soul,  ad- 
dressing himself  particularly,  and  with  the  utmost  earnestness,  to 
those  who  were  weeping. 

Eleazar  would  have  proceeded  long  on  this  subject,  but  that 
the  people  interrupted  him  with  the  warmest  expressions  of  their 
readiness  to  adopt  the  plan  he  had  recommended,  each  being  am- 
bitious to  excel  the  other  in  giving  this  distinguishing  proof  of 
his  wisdom  and  courage  ;  thus  passionately  were  these  people  de- 
voted to  the  destruction  of  themselves  and  their  families.  It  was 
very  extraordinary,  that  when  they  came  to  give  proof  of  their 
resolution,  not  a  man  of  them  failed  in  the  arduous  trial.  They 
retained  their  kindest  affections  for  each  other  to  the  last  moment, 
conceiving  that  they  could  not  render  a  more  acceptable  office, 
or  give  amore  perfect  proof  of  their  regard.  While  they  embraced 
their  wives  and  children  for  the  last  time,  they  wept  over  and 
stabbed  them  in  the  same  moment — rejoicing,  however,  that  this 
work  was  not  left  to  be  performed  by  their  enemies.  They  con- 
sidered the  necessity  of  the  action  their  excuse,  and  reflected  that 
they  only  destroyed  their  dearest  friends  to  prevent  their  falling 
by  the  hands  of  the  Romans.  In  a  word,  there  was  not  one  man 
who  wanted  the  necessary  courage  on  the  occasion,  and  they 
killed  their  friends  and  relations  without  distinction :  and  they 
thought  the  destruction  of  their  wives-  and  children  far  preferable 
to  the  evils  to  which  they  would  otherwise  be  exposed. 

They  who  had  been  the  principal  agents  in  the  slaughter  above 
mentioned,  penetrated  as  they  were  with  grief  for  the  necessity 
that  had  occasioned  it,  resolved  not  to  survive  those  they  had 
•Iain ;  and  immediately  collecting  all  their  effects  together  so 
42 


658  HISTORY    OF    THE    JEWS. 

them  on  fire.  This  being  done,  they  cast  lots  for  the  selection 
of  ten  men  out  of  their  number  to  destroy  the  rest ;  and  these 
being  chosen,  the  devoted  victims  embraced  the  bodies  of  their 
deceased  friends,  and  then  ranging  themselves  near  them,  cheer- 
fully resigned  themselves  to  the  hands  of  the  executioners.  When 
these  ten  men  had  discharged  the  disagreeable  task  they  had  un- 
dertaken, they  again  cast  lots  which  of  the  ten  should  kill  the 
other  nine,  having  previously  agreed,  that  the  man  to  whose  lot 
it  might  fall,  should  sacrifice  himself  on  the  bodies  of  his  com- 
panions ;  so  great  was  the  trust  that  those  people  reposed  in  each 
other.  The  nine  devoted  victims  died  with  the  same  resolution 
as  their  brethren  had  done  ;  and  the  surviving  man,  having  sur- 
veyed the  bodies,  and  found  that  they  were  all  absolutely  dead, 
threw  himself  on  his  sword  among  his  companions,  but  not  till 
he  had  first  set  fire  to  the  palace. 

This  melancholy  scene  which  happened  on  the  fifteenth  day 
of  the  month  Xanthicus,  was  now  concluded  ;  and  the  deceased 
had  imagined  that  not  a  single  Jew  would  fall  into  the  hands  of 
the  Romans  :  but  it  afterwards  appeared  that  an  old  woman,  and 
another  woman  who  was  related  to  Eleazar,  together  with  five 
children,  had  escaped  the  general  massacre,  by  concealing  them- 
selves in  a  common  sewer.  Including  women  and  children,  no 
less  than  nine  hundred  and  fifty  persons  were  slain  on  this  occa- 
sion. 

On  the  dawn  of  the  following  morning,  the  Romans  prepared 
their  scaling  ladders  in  order  to  make  an  attack  ;  but  they  were 
astonished  in  the  highest  degree  on  not  hearing  any  noise  but 
the  crackling  of  the  flames,  and  were  totally  at  a  loss  what  con- 
jecture to  form.  On  this  they  gave  a  loud  shout  (such  as  is 
customary  when  a  battery  is  played  off)  in  expectation  of  receiv- 
ing an  answer.  The  noise  alarmed  the  women  in  their  place  of 
retreat,  who,  immediately  coming  out,  related  the  truth  to  the 
Romans  as  it  really  had  happened.  The  story,  however,  appear- 
ed so  extraordinary,  that  they  could  not  give  credit  to  it ;  but 
they  exerted  themselves  in  extinguishing  the  fire  ;  and  being  em- 
ployed in  this  service  till  they  came  to  the  palace,  there  they  found 
the  bodies  of  the  deceased  lying  in  heaps.  Far,  however,  from 
exulting  in  the  triumph  of  joy  that  might  have  been  expected 
from  enemies,  they  united  to  admire  what  they  deemed  the  steady 
virtue  and  dignity  of  mind  with  which  the  Jews  had  been  inspir- 
ed, and  wondered  at  that  generous  contempt  of  death  by  which 
such  numbers  had  been  bound  in  one  solemn  compact. 

The  temple  and  holy  city  thus  destroyed  and  levelled  with  the 
ground,  and  the  whole  nation  either  miserably  buried  under  its 
ruins,  or  dispersed  into  other  countries,  might,  one  would  think, 
have  opened  the  eyes  of  the  poor  remains  of  that  once  favored 
people,  and  crushed  at  once  all  hopes  and  expectations  of  any 


HISTORY   OF   THE    JEWS.  659 

other  deliverer  but  him  whom  they  had  rejected  and  crucified. 
Many  of  them  were  indeed  moved  ;  but  the  far  greater  part  re- 
mained in  their  infatuated  state,  and,  according  to  Christ's  own 
prediction,  have  been  dispersed  ever  since  over  all  the  world,  to 
attest  his  truth  and  their  own  obdurate  blindness,  till  the  happy 
time  comes  when  the  veil  shall  be  taken  off  their  eyes.  When  that 
will  be,  is  one  of  those  secrets  which  God  hath  been  pleased  to 
leave  as  yet  unrevealed.  and  which  it  would  be  vain  and  pre- 
sumptuous to  search  too  curiously  after. 

After  the  reduction  of  Jerusalem  and  Judea,  Agrippa  and  his 
sister  retired  to  Rome,  probably  with  Titus,  who  was  excessively 
fond  of  both,  but  especially  of  Bernice.  We  have  seen,  through 
the  course  of  this  last  year,  how  serviceable  the  brother  had  been 
to  that  general,  accompanying  him  in  person,  and  assisting  him 
with  men  and  amunition,  for  which  we  were  told  Titus  got  his 
kingdom  enlarged  by  the  emperor,  and  procured  him  praetorian 
honors.  But  his  extraordinary  friendship  for  that  prince  flowed 
chiefly  from  his  special  fondness  for  his  sister,  as  if  she  had  been 
his  real  wife.  Titus,  nevertheless,  had  promised  her  marriage, 
and  would  in  all  probability  have  kept  his  word,  had  he  not 
found  that  the  Romans  were  wholly  averse  from  it,  partly  on 
account  of  her  being  a  Jewess,  and  partly  on  that  of  her  royal 
descent.  To  pave  himself,  therefore,  the  way  to  the  empire,  he 
was  forced  to  discard  her,  in  opposition  to  both  their  inclinations. 
What  became  of  her  afterwards,  is  not  worth  inquiring.  As  for 
Agrippa,  he  was  the  last  of  the  Herodian  race  that  bore  the  royaJ 
title,  and  is  supposed  to  have  died  at  Rome  about  the  seventieth 
year  of  his  age,  and  in  the  ninetieth  of  Jesus  Christ  Josephus 
has  this  remarkable  saying  on  the  Herodian  line,  that  they  all 
failed  within  a  hundred  years,  though  they  were  at  first  so  numer- 
ous, as  we  have  seen  them  in  the  genealogy  of  Herod  the  Great. 
We  have  already  had  occasion  to  mention  the  number  of  the 
slain,  as  well  as  of  the  prisoners,  according  to  Josephus.  A 
curious  author  has  since  taken  the  pains  to  make  a  fresh  compu- 
tation out  of  him  of  all  that  perished  in  the  several  places 
throughout  that  kingdom,  and  out  of  it,  from  the  beginning  to  the 
conclusion  of  the  war,  in  which  we  believe  our  readers  will  be 
glad  to  see  the  whole  amount  of  the  several  bloody  articles,  as  it 
were,  at  one  view.  They  are  as  follows: 

At  Jerusalem,  by  Florus'  orders     -  •         030 

By  the  inhabitants  of  Caesarea  in  hatred  to  the  Jews    20,000 
At  Sythopolis  in  Syria  -  -  30,000 

By  the  inhabitants  of  Ascalon  in  Palestine       -        -      2,500 

By  those  of  Ptolemais 2,000 

At  Alexandria  in  Egypt  under  Alexander  the  apostate 

jew                           -                 -                 -        -    W),000 
At  Damascus 10,000 


660  HISTORY   OF  THE   JEWS. 

At  the  taking  of  Joppa          -----       8.400 

In  the  mountain  of  Cabulo     .....       2,000 

In  a  fight  at  Ascalon    ------      10,000 

In  an  ambush       .-----.       8,000 

At  the  taking  of  Aphec 15,000 

Upon  Mount  Gerizim  .....      11,600 

Drowned  at  Joppa  by  a  sudden  storm  iftffl     -       4,200 

Slain  at  Tarichese         -  ....        6,500 

Slain  or  killed  themselves  at  Gamala,  where  none  were 

saved  but  two  sisters         ...  .        9,000 

Killed  in  their  flight  from  Giscala  -  -       2,000 

At  the  siege  of  Jotapata,  where  Josephus  commanded  30,000 
Of  the  Gadarens,  besides  a  vast  number  that  drowned 

themselves 13,000 

In  the  village  of  Idumea       .....      10,000 

At  Gerasium 1,000 

At  Maecheron v  -ij    1,700 

In  the  desert  of  Jardes  .....  3,000 
Slew  themselves  at  Massada  ....  960 
In  Gyrene,  by  the  governor  Catulus  ...  3,000 
Perished  at  Jerusalem  by  sword,  famine,  pestilence, 

and  during  the  siege  ...  1,100,000 

According  to  this  the  whole  amounts  to  1,337,490;  besides  a 
vast  multitude  that  died  in  the  caves,  woods,  wildernesses,  com- 
mon sewers,  in  banishment,  and  many  other  ways,  of  whom  no 
computation  could  be  made ;  and  ten  thousand  that  were  slain  at 
Jotapata  more  than  our  author  has  reckoned.  For  Josephus 
mentions  expressly  forty  thousand,  but  he  only  thirty  thousand. 


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